How-to Write an Academic Essay Paper
Basic Writing Elements for High School and College
Kimi Bynum
The essay deadline is tomorrow, and that Word document still sits staring, blank, before the frazzled writer. What to do? Where to begin? Before an “A” paper can be written, a writer first must know the basics of academic writing. The basic elements that need to be included in an academic paper are a subject, a thesis statement, an introductory paragraph, body paragraphs, transition sentences, and a conclusion.
The Beginning: Subject Matter, Thesis Statement, and Introduction
The place to begin is with a topic. What is the essay about? In the world of academics, more often than not, the subject matter is chosen by the professor. This may limit the creative aspect of the essay; however, when GPA is on the line, it is highly recommended to follow the professor’s guidelines. Once the subject matter is chosen, move on to the next phase: the thesis statement.
The thesis statement is critical to the academic essay. It is one sentence that sums up the overall idea of the essay. This does not mean that every idea is included in this statement; rather, include the main ideas of the essay in this statement, in the order that each idea will be discussed throughout the body of the paper. It is meant to let the reader know exactly where the essay is going, like a road map. It is meant to entice the reader to continue reading. It is typically the last sentence of the introductory paragraph.
The introduction to any academic work is also important. The introduction is, after the title, what grabs the reader’s attention. It is meant to give a basic idea of what the essay is about. This is the reader’s first glimpse of the writer’s style, ideas, and beliefs, so it is crucial to keep the attention of the reader. If the writer catches the reader’s interest from the very beginning, it is much easier to maintain that interest throughout the body of the essay.
The Middle: Body Paragraphs and Transition Sentences
The body of the paper is the area for discussion of the main ideas. Each main idea receives its own paragraph, and that paragraph is introduced with a topic sentence. Think of a topic sentence as a mini thesis statement. It needs to give a basic idea of what the paragraph is about to discuss. For each paragraph, remember to address only the ideas listed in that paragraph’s topic sentence. Once the body of a paragraph is completed, move on to the next paragraph. Continue this process for each paragraph.
In order to make an essay flow from one idea to the next, each paragraph also needs a transition sentence. A transition sentence is one that connects the end of a paragraph to the beginning of another paragraph. When writing an academic paper, it is best to connect the dots for the reader. In order to do this, the writer must create a link between two ideas. An example transition sentence is this: “Not only do dogs bark, but they also wag their tails.” In this case, the first paragraph would discuss dogs barking, and the second paragraph would discuss how dogs wag their tails. A sentence like this is simple, but effective. It creates a connection between two paragraphs that wouldn’t necessarily have a connection. Continue the process of using transition senteces throughout the entire body of the paper.
The End: Conclusion
An academic essay needs a conclusion. A conclusion paragraph should recap the main ideas of the paper. This is done by restating the thesis statement, followed by a brief discussion of the points made in the body. After that, the conclusion is a chance for the writer to make a final point. Think of the conclusion as the closing argument in a defense case. Finally, a good essay needs a “punch.” The punch is the last sentence that ends the essay and gives the reader something to think about. It should leave the reader pondering the issue, and it should be memorable.
The essay is due tomorrow, but equipped with these basic writing elements, an "A" paper can be achieved. Remember that the basic elements that need to be included in an academic paper are a subject, a thesis statement, an introductory paragraph, body paragraphs, transition sentences, and a conclusion with a punch.
Thursday, February 17, 2011
Monday, February 7, 2011
St. John the Beloved
John was the son of Zebedee and Salome, and the brother of James the Greater. In the Gospels the two brothers are often called after their father "the sons of Zebedee" and received from Christ the honourable title of Boanerges, i.e. "sons of thunder" (Mark 3:17). Originally they were fishermen and fished with their father in the Lake of Genesareth. According to the usual and entirely probable explanation they became, however, for a time disciples of John the Baptist, and were called by Christ from the circle of John's followers, together with Peter and Andrew, to become His disciples (John 1:35-42). The first disciples returned with their new Master from the Jordan to Galilee and apparently both John and the others remained for some time with Jesus (cf. John ii, 12, 22; iv, 2, 8, 27 sqq.).
Yet after the second return from Judea, John and his companions went back again to their trade of fishing until he and they were called by Christ to definitive discipleship (Matthew 4:18-22; Mark 1:16-20). In the lists of the Apostles John has the second place (Acts 1:13), the third (Mark 3:17), and the fourth (Matthew 10:3; Luke 6:14), yet always after James with the exception of a few passages (Luke 8:51; 9:28 in the Greek text; Acts 1:13).
From James being thus placed first, the conclusion is drawn that John was the younger of the two brothers. In any case John had a prominent position in the Apostolic body. Peter, James, and he were the only witnesses of the raising of Jairus's daughter (Mark 5:37), of the Transfiguration (Matthew 17:1), and of the Agony in Gethsemani (Matthew 26:37). Only he and Peter were sent into the city to make the preparation for the Last Supper (Luke 22:8). At the Supper itself his place was next to Christ on Whose breast he leaned (John 13:23, 25). According to the general interpretation John was also that "other disciple" who with Peter followed Christ after the arrest into the palace of the high-priest (John 18:15). John alone remained near his beloved Master at the foot of the Cross on Calvary with the Mother of Jesus and the pious women, and took the desolate Mother into his care as the last legacy of Christ (John 19:25-27). After the Resurrection John with Peter was the first of the disciples to hasten to the grave and he was the first to believe that Christ had truly risen (John 20:2-10).
When later Christ appeared at the Lake of Genesareth John was also the first of the seven disciples present who recognized his Master standing on the shore (John 21:7). The Fourth Evangelist has shown us most clearly how close the relationship was in which he always stood to his Lord and Master by the title with which he is accustomed to indicate himself without giving his name: "the disciple whom Jesus loved". After Christ's Ascension and the Descent of the Holy Spirit, John took, together with Peter, a prominent part in the founding and guidance of the Church. We see him in the company of Peter at the healing of the lame man in the Temple (Acts 3:1 sqq.). With Peter he is also thrown into prison (Acts 4:3). Again, we find him with the prince of the Apostles visiting the newly converted in Samaria (Acts 8:14).
We have no positive information concerning the duration of this activity in Palestine. Apparently John in common with the other Apostles remained some twelve years in this first field of labour, until the persecution of Herod Agrippa I led to the scattering of the Apostles through the various provinces of the Roman Empire (cf. Acts 12:1-17).
Notwithstanding the opinion to the contrary of many writers, it does not appear improbable that John then went for the first time to Asia Minor and exercised his Apostolic office in various provinces there. In any case a Christian community was already in existence at Ephesus before Paul's first labours there (cf. "the brethren", Acts 18:27, in addition to Priscilla and Aquila), and it is easy to connect a sojourn of John in these provinces with the fact that the Holy Ghost did not permit the Apostle Paul on his second missionary journey to proclaim the Gospel in Asia, Mysia, and Bithynia (Acts 16:6 sq.). There is just as little against such an acceptation in the later account in Acts of St. Paul's third missionary journey. But in any case such a sojourn by John in Asia in this first period was neither long nor uninterrupted. He returned with the other disciples to Jerusalem for the Apostolic Council (about A.D. 51). St. Paul in opposing his enemies in Galatia names John explicitly along with Peter and James the Less as a "pillar of the Church", and refers to the recognition which his Apostolic preaching of a Gospel free from the law received from these three, the most prominent men of the old Mother-Church at Jerusalem (Galatians 2:9). When Paul came again to Jerusalem after the second and after the third journey (Acts 18:22; 21:17 sq.) he seems no longer to have met John there. Some wish to draw the conclusion from this that John left Palestine between the years 52 and 55.
Of the other New-Testament writings, it is only from the three Epistles of John and the Apocalypse that anything further is learned concerning the person of the Apostle. We may be permitted here to take as proven the unity of the author of these three writings handed down under the name of John and his identity with the Evangelist. Both the Epistles and the Apocalypse, however, presuppose that their author John belonged to the multitude of personal eyewitnesses of the life and work of Christ (cf. especially 1 John 1:1-5; 4:14), that he had lived for a long time in Asia Minor, was thoroughly acquainted with the conditions existing in the various Christian communities there, and that he had a position of authority recognized by all Christian communities as leader of this part of the Church. Moreover, the Apocalypse tells us that its author was on the island of Patmos "for the word of God and for the testimony of Jesus", when he was honoured with the heavenly Revelation contained in the Apocalypse (Revelation 1:9).
from Catholic Encylopedia
Yet after the second return from Judea, John and his companions went back again to their trade of fishing until he and they were called by Christ to definitive discipleship (Matthew 4:18-22; Mark 1:16-20). In the lists of the Apostles John has the second place (Acts 1:13), the third (Mark 3:17), and the fourth (Matthew 10:3; Luke 6:14), yet always after James with the exception of a few passages (Luke 8:51; 9:28 in the Greek text; Acts 1:13).
From James being thus placed first, the conclusion is drawn that John was the younger of the two brothers. In any case John had a prominent position in the Apostolic body. Peter, James, and he were the only witnesses of the raising of Jairus's daughter (Mark 5:37), of the Transfiguration (Matthew 17:1), and of the Agony in Gethsemani (Matthew 26:37). Only he and Peter were sent into the city to make the preparation for the Last Supper (Luke 22:8). At the Supper itself his place was next to Christ on Whose breast he leaned (John 13:23, 25). According to the general interpretation John was also that "other disciple" who with Peter followed Christ after the arrest into the palace of the high-priest (John 18:15). John alone remained near his beloved Master at the foot of the Cross on Calvary with the Mother of Jesus and the pious women, and took the desolate Mother into his care as the last legacy of Christ (John 19:25-27). After the Resurrection John with Peter was the first of the disciples to hasten to the grave and he was the first to believe that Christ had truly risen (John 20:2-10).
When later Christ appeared at the Lake of Genesareth John was also the first of the seven disciples present who recognized his Master standing on the shore (John 21:7). The Fourth Evangelist has shown us most clearly how close the relationship was in which he always stood to his Lord and Master by the title with which he is accustomed to indicate himself without giving his name: "the disciple whom Jesus loved". After Christ's Ascension and the Descent of the Holy Spirit, John took, together with Peter, a prominent part in the founding and guidance of the Church. We see him in the company of Peter at the healing of the lame man in the Temple (Acts 3:1 sqq.). With Peter he is also thrown into prison (Acts 4:3). Again, we find him with the prince of the Apostles visiting the newly converted in Samaria (Acts 8:14).
We have no positive information concerning the duration of this activity in Palestine. Apparently John in common with the other Apostles remained some twelve years in this first field of labour, until the persecution of Herod Agrippa I led to the scattering of the Apostles through the various provinces of the Roman Empire (cf. Acts 12:1-17).
Notwithstanding the opinion to the contrary of many writers, it does not appear improbable that John then went for the first time to Asia Minor and exercised his Apostolic office in various provinces there. In any case a Christian community was already in existence at Ephesus before Paul's first labours there (cf. "the brethren", Acts 18:27, in addition to Priscilla and Aquila), and it is easy to connect a sojourn of John in these provinces with the fact that the Holy Ghost did not permit the Apostle Paul on his second missionary journey to proclaim the Gospel in Asia, Mysia, and Bithynia (Acts 16:6 sq.). There is just as little against such an acceptation in the later account in Acts of St. Paul's third missionary journey. But in any case such a sojourn by John in Asia in this first period was neither long nor uninterrupted. He returned with the other disciples to Jerusalem for the Apostolic Council (about A.D. 51). St. Paul in opposing his enemies in Galatia names John explicitly along with Peter and James the Less as a "pillar of the Church", and refers to the recognition which his Apostolic preaching of a Gospel free from the law received from these three, the most prominent men of the old Mother-Church at Jerusalem (Galatians 2:9). When Paul came again to Jerusalem after the second and after the third journey (Acts 18:22; 21:17 sq.) he seems no longer to have met John there. Some wish to draw the conclusion from this that John left Palestine between the years 52 and 55.
Of the other New-Testament writings, it is only from the three Epistles of John and the Apocalypse that anything further is learned concerning the person of the Apostle. We may be permitted here to take as proven the unity of the author of these three writings handed down under the name of John and his identity with the Evangelist. Both the Epistles and the Apocalypse, however, presuppose that their author John belonged to the multitude of personal eyewitnesses of the life and work of Christ (cf. especially 1 John 1:1-5; 4:14), that he had lived for a long time in Asia Minor, was thoroughly acquainted with the conditions existing in the various Christian communities there, and that he had a position of authority recognized by all Christian communities as leader of this part of the Church. Moreover, the Apocalypse tells us that its author was on the island of Patmos "for the word of God and for the testimony of Jesus", when he was honoured with the heavenly Revelation contained in the Apocalypse (Revelation 1:9).
from Catholic Encylopedia
Sunday, February 6, 2011
Writing Assignment for New Testament (Third Quarter)
Writing Assignment
Freshman Religion
Analysis of the First Epistle of St. John
For this paper, I want you to read carefully St. John's First Epistle. It's only five chapters, but those chapters are packed with theological insight. We will read and discuss most of this short work in class. In your paper, I want you to narrow your focus to one OR two points made in the letter, and then explain them more thoroughly in your paper. The length of the paper: 1.5-2.0 pages. The opening paragraph MUST have a central thesis. This introduction MUST be at least three sentences in length. I want you to quote from the letter, using appropriate line citation (1 John 2:10, for example).
Due Date: 2/15/2011
Freshman Religion
Analysis of the First Epistle of St. John
For this paper, I want you to read carefully St. John's First Epistle. It's only five chapters, but those chapters are packed with theological insight. We will read and discuss most of this short work in class. In your paper, I want you to narrow your focus to one OR two points made in the letter, and then explain them more thoroughly in your paper. The length of the paper: 1.5-2.0 pages. The opening paragraph MUST have a central thesis. This introduction MUST be at least three sentences in length. I want you to quote from the letter, using appropriate line citation (1 John 2:10, for example).
Due Date: 2/15/2011
Wednesday, January 12, 2011
Motive of Credibility
"There is not, and there never was on this earth, a work of human policy so well deserving of examination as the Roman Catholic Church. The history of that Church joins together the two great ages of human civilisation. No other institution is left standing which carries the mind back to the times when the smoke of sacrifice rose from the Pantheon, and when camelopards and tigers bounded in the Flavian amphitheatre. The proudest royal houses are but of yesterday, when compared with the line of the Supreme Pontiffs. That line we trace back in an unbroken series, from the Pope who crowned Napoleon in the nineteenth century to the Pope who crowned Pepin in the eighth; and far beyond the time of Pepin the august dynasty extends, till it is lost in the twilight of fable. The republic of Venice came next in antiquity. But the republic of Venice was modern when compared with the Papacy; and the republic of Venice is gone, and the Papacy remains. The Papacy remains, not in decay, not a mere antique, but full of life and youthful vigour. The Catholic Church is still sending forth to the farthest ends of the world missionaries as zealous as those who landed in Kent with Augustin, and still confronting hostile kings with the same spirit with which she confronted Attila. The number of her children is greater than in any former age. Her acquisitions in the New World have more than compensated for what she has lost in the Old. Her spiritual ascendency extends over the vast countries which lie between the plains of the Missouri and Cape Horn, countries which a century hence, may not improbably contain a population as large as that which now inhabits Europe. The members of her communion are certainly not fewer than a hundred and fifty millions; and it will be difficult to show that all other Christian sects united amount to a hundred and twenty millions. Nor do we see any sign which indicates that the term of her long dominion is approaching. She saw the commencement of all the governments and of all the ecclesiastical establishments that now exist in the world; and we feel no assurance that she is not destined to see the end of them all. She was great and respected before the Saxon had set foot on Britain, before the Frank had passed the Rhine, when Grecian eloquence still flourished at Antioch, when idols were still worshipped in the temple of Mecca. And she may still exist in undiminished vigour when some traveller from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St. Paul's."
--Lord Thomas Babington Macauley (d. 1859)
--Lord Thomas Babington Macauley (d. 1859)
Tuesday, January 11, 2011
Monday, January 10, 2011
St. Thomas Aquinas:
The Existence of God can be proved in five ways.
Argument Analysis of the Five Ways © 2004 Theodore Gracyk
1. The First Way: Argument from Motion
Our senses prove that some things are in motion.
Things move when potential motion becomes actual motion.
Only an actual motion can convert a potential motion into an actual motion.
Nothing can be at once in both actuality and potentiality in the same respect (i.e., if both actual and potential, it is actual in one respect and potential in another).
Therefore nothing can move itself.
Therefore each thing in motion is moved by something else.
The sequence of motion cannot extend ad infinitum.
Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
2. The Second Way: Argument from Efficient Causes
We perceive a series of efficient causes of things in the world.
Nothing exists prior to itself.
Therefore nothing is the efficient cause of itself.
If a previous efficient cause does not exist, neither does the thing that results.
Therefore if the first thing in a series does not exist, nothing in the series exists.
The series of efficient causes cannot extend ad infinitum into the past, for then there would be no things existing now.
Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
3. The Third Way: Argument from Possibility and Necessity (Reductio argument)
We find in nature things that are possible to be and not to be, that come into being and go out of being i.e., contingent beings.
Assume that every being is a contingent being.
For each contingent being, there is a time it does not exist.
Therefore it is impossible for these always to exist.
Therefore there could have been a time when no things existed.
Therefore at that time there would have been nothing to bring the currently existing contingent beings into existence.
Therefore, nothing would be in existence now.
We have reached an absurd result from assuming that every being is a contingent being.
Therefore not every being is a contingent being.
Therefore some being exists of its own necessity, and does not receive its existence from another being, but rather causes them. This all men speak of as God.
4. The Fourth Way: Argument from Gradation of Being
There is a gradation to be found in things: some are better or worse than others.
Predications of degree require reference to the “uttermost” case (e.g., a thing is said to be hotter according as it more nearly resembles that which is hottest).
The maximum in any genus is the cause of all in that genus.
Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
5. The Fifth Way: Argument from Design
We see that natural bodies work toward some goal, and do not do so by chance.
Most natural things lack knowledge.
But as an arrow reaches its target because it is directed by an archer, what lacks intelligence achieves goals by being directed by something intelligence.
Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
The Existence of God can be proved in five ways.
Argument Analysis of the Five Ways © 2004 Theodore Gracyk
1. The First Way: Argument from Motion
Our senses prove that some things are in motion.
Things move when potential motion becomes actual motion.
Only an actual motion can convert a potential motion into an actual motion.
Nothing can be at once in both actuality and potentiality in the same respect (i.e., if both actual and potential, it is actual in one respect and potential in another).
Therefore nothing can move itself.
Therefore each thing in motion is moved by something else.
The sequence of motion cannot extend ad infinitum.
Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
2. The Second Way: Argument from Efficient Causes
We perceive a series of efficient causes of things in the world.
Nothing exists prior to itself.
Therefore nothing is the efficient cause of itself.
If a previous efficient cause does not exist, neither does the thing that results.
Therefore if the first thing in a series does not exist, nothing in the series exists.
The series of efficient causes cannot extend ad infinitum into the past, for then there would be no things existing now.
Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
3. The Third Way: Argument from Possibility and Necessity (Reductio argument)
We find in nature things that are possible to be and not to be, that come into being and go out of being i.e., contingent beings.
Assume that every being is a contingent being.
For each contingent being, there is a time it does not exist.
Therefore it is impossible for these always to exist.
Therefore there could have been a time when no things existed.
Therefore at that time there would have been nothing to bring the currently existing contingent beings into existence.
Therefore, nothing would be in existence now.
We have reached an absurd result from assuming that every being is a contingent being.
Therefore not every being is a contingent being.
Therefore some being exists of its own necessity, and does not receive its existence from another being, but rather causes them. This all men speak of as God.
4. The Fourth Way: Argument from Gradation of Being
There is a gradation to be found in things: some are better or worse than others.
Predications of degree require reference to the “uttermost” case (e.g., a thing is said to be hotter according as it more nearly resembles that which is hottest).
The maximum in any genus is the cause of all in that genus.
Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
5. The Fifth Way: Argument from Design
We see that natural bodies work toward some goal, and do not do so by chance.
Most natural things lack knowledge.
But as an arrow reaches its target because it is directed by an archer, what lacks intelligence achieves goals by being directed by something intelligence.
Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
Friday, December 31, 2010
Mid-Term Review is here!
Freshman Religion
Mid-Term Review
January 2011
I. Terms:
1. Agnosticism
2. Deism
3. Grace
4. Natural law
5. Rationalism
6. Scientism
7. Philosophy
8. Mysteries
9. Magisterium
10. Act of faith
11. Motives of Credibility
12. Revelation
13. Allegorical Sense
14. Anagogical Sense
15. Apostle
16. Bishop
17. Council of Jerusalem
18. Deposit of Faith
19. Eschatology
20. Infallibility
21. Tradition
22. Canon
23. Evangelist
24. Vulgate
25. Pentateuch
II. Essay Questions. Be prepared to answer these questions in a short essay of two to three paragraphs.
a. Which of Aquinas’ Five Ways do you think is most convincing? Describe briefly this proof, and why you think it is convincing. (Chapter one)
b. Defend Christianity against the charges that it is anti-science and anti-reason. (Chapter One)
c. Which motive of credibility do you find most compelling? Describe it briefly, and give reasons why you find it compelling. (Chapter two)
d. If we have Scripture, then why do we have Tradition, and the Magisterium? (Chapter three)
e. If we have the fullness of Revelation in Christ, then why is it important to study the Old Testament? (Chapter four)
III. Be prepared to write a one page essay on the life of St. Maximilan Kolbe. Specifically, what THREE elements or characteristics of his life do you find the most compelling, and why? (You need to finish reading “Forget Not Love” in order to answer this correctly.)
IV. Commentary on the Gospel of St. Mark: I will include on the exam a passage from the Gospel of Mark taken from the first thirteen chapters. I want you to write a short reflection on the passage based on our discussions in class and the insights gained from our textbook. The commentary should be at least two paragraphs in length. It will be graded on clarity, organization, and soundness of insight.
Mid-Term Review
January 2011
I. Terms:
1. Agnosticism
2. Deism
3. Grace
4. Natural law
5. Rationalism
6. Scientism
7. Philosophy
8. Mysteries
9. Magisterium
10. Act of faith
11. Motives of Credibility
12. Revelation
13. Allegorical Sense
14. Anagogical Sense
15. Apostle
16. Bishop
17. Council of Jerusalem
18. Deposit of Faith
19. Eschatology
20. Infallibility
21. Tradition
22. Canon
23. Evangelist
24. Vulgate
25. Pentateuch
II. Essay Questions. Be prepared to answer these questions in a short essay of two to three paragraphs.
a. Which of Aquinas’ Five Ways do you think is most convincing? Describe briefly this proof, and why you think it is convincing. (Chapter one)
b. Defend Christianity against the charges that it is anti-science and anti-reason. (Chapter One)
c. Which motive of credibility do you find most compelling? Describe it briefly, and give reasons why you find it compelling. (Chapter two)
d. If we have Scripture, then why do we have Tradition, and the Magisterium? (Chapter three)
e. If we have the fullness of Revelation in Christ, then why is it important to study the Old Testament? (Chapter four)
III. Be prepared to write a one page essay on the life of St. Maximilan Kolbe. Specifically, what THREE elements or characteristics of his life do you find the most compelling, and why? (You need to finish reading “Forget Not Love” in order to answer this correctly.)
IV. Commentary on the Gospel of St. Mark: I will include on the exam a passage from the Gospel of Mark taken from the first thirteen chapters. I want you to write a short reflection on the passage based on our discussions in class and the insights gained from our textbook. The commentary should be at least two paragraphs in length. It will be graded on clarity, organization, and soundness of insight.
Friday, December 17, 2010
What are the "O Antiphons"?
What are the
FR. WILLIAM SAUNDERS
What are the "O Antiphons"?
The “O Antiphons” refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil.
The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church.
The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies :
O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).
O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).
O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).
O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).
O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).
O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) .
O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.”
(7:14). Remember “Emmanuel” means “God is with us.”
According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion.
FR. WILLIAM SAUNDERS
What are the "O Antiphons"?
The “O Antiphons” refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil.
The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church.
The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies :
O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).
O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).
O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).
O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).
O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).
O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) .
O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.”
(7:14). Remember “Emmanuel” means “God is with us.”
According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion.
Subscribe to:
Posts (Atom)