The O Antiphons: History, Theology and Spirituality
Note: this is a slightly revised version of an unpublished catechetical talk, given by the author in December 2015.
By Matthew Hazell
History of the O Antiphons
Part I
History of the O Antiphons
Drawing showing each of the O Antiphons, by its Latin initial letter.
The history and origins of the O Antiphons is unclear. Though we possess a large number of early liturgical texts, comparatively few of them go back to before the seventh century. It is possible that a passing reference to the antiphons is made by Boethius (c. 480-524) in his work The Consolation of Philosophy, [1] which would indicate that the antiphons were known in northern Italy in around the sixth century. However, what we can say for certain is that the antiphons were known by Amalarius of Metz, a monk and scholar of the ninth century (c. 780-850). Amalarius attributes them to an anonymous cantor who probably lived in the 7th or 8th century. By the ninth century, they had also been known in Rome for some time, as they appear in the Roman antiphonaries of the period. Numerous other liturgical books of the Middle Ages from around the ninth century onwards also contain the antiphons.
The number and composition of the antiphons has varied throughout history, with some liturgical books adding one or more antiphons to the list of seven. For example, O Virgo Virginum, [2] in honour of the Blessed Virgin Mary, is cited by Amalarius, and also has a long history of use in England. The Sarum Use had O Virgo Virginum on December 23, [3] which meant that all the other antiphons were pushed back one day, with the set of eight O Antiphons beginning on December 16. This usage carried over into the Anglican Book of Common Prayer, and it is not until fairly recently that the Anglican communion has moved away from this local usage. [4] Other locations and local churches, such as Sankt Gallen and Paris, had nine or twelve antiphons at various times in history. But the core seven, the O Antiphons we know today, remain constant throughout the liturgical sources.
The days to which the antiphons were assigned has also varied over the centuries. One of the ancient Roman antiphonaries prescribes their use from the feast of St Nicholas (December 6) to the feast of St Lucy (December 13). The Ordo Romanus XI (11th century) has them chanted repeatedly from December 6 up until the Vigil of Christmas (Christmas Eve). In time, the antiphons came to be assigned to the seven days before Christmas (December 17-23).
The O Antiphons are sung before and after the Magnificat at Vespers, and they have been used in this place in the Office for many centuries. In fact, the historical evidence suggests that Vespers was their original place: their use here is mentioned by, among other sources, Amalarius of Metz, one of the ninth-century Roman antiphonaries, and the Life of Alcuin. Some churches began to use them as the antiphons for the Benedictus at Lauds—an understandable practice, given the scriptural resonances between the O Antiphons and the Benedictus. [5] However, the use of them at the Magnificat better illuminates for us the Marian aspect of Advent. [6] Through Mary’s fiat, through her “yes” to God’s plan, the Incarnate Son comes into the world to—as the antiphons tell us—teach us, deliver us, enlighten us, and save us.
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