Advent and Christmas – the Monastic Way?
As the brothers of St Benedict’s Priory settle into Volmoed, part of that process is getting used to things. We desire to know Volmoed and its various communities and the Volmoed Community desires to know the Benedictine community in its midst. A little reflection on what monks might bring to Advent and Christmas may help.
Is there any difference in the way monks keep Christmas compared to other Christians? No and yes… No, in that monks are not more devout, or “better” in any way. And yes, in
that monks have the luxury of time for contemplation. While many struggle to find time for worship and prayer, we have it the other way round – we struggle to find time for cooking and laundry in a life filled with prayer and worship.
In the monastic worship tradition, the Magnificat, the song that Mary sings when she learns that she is to bear Christ into the world, is included in our evening worship – the service of Vespers. It is always there. Those familiar with the Anglican tradition of Evening Prayer or Choral Evensong will know that the Magnificat is a fixture there as well – because the Anglican Prayer Book tradition is built on the foundation of Benedictine worship.
Part of the fun of Monastic worship is the way pieces are introduced. We don’t just sing a psalm; it is introduced by an antiphon. In the same way, the Magnificat is introduced by an antiphon. The antiphon both sets up the music and provides some very brief reflection on the text.
In the season of Advent, as we long for the coming of Jesus, Mary’s song is particularly poignant. So over time monks developed seven particularly poignant antiphons for the Magnificat to lead up to Christmas; known as the Great O Antiphons. The larger church still shares these antiphons in the well-known hymn O Come Emanuel (which I see is even translated into Afrikaans). When we encounter these antiphons in hymn form, it is wonderful, but a few things get lost.
First, each of the antiphons gives one name used in Hebrew scripture to point to the
coming of Messiah. The antiphons use the references that the Jews used – Wisdom, Adonai (Lord), Root of Jesse, Key of David, Dayspring, King of all people, Emanuel. This comes through in the hymn, but monks (with apparently a lot of time to contemplate) had set these antiphons in an acrostic puzzle. The first letter of the God-reference in each antiphon, looked at backward, spells (in Latin) Ero Cras (tomorrow I come). This does not survive translation, but knowing it is there at some level adds greater urgency to these antiphons, and to our waiting.
Second, by parceling out these names day by day, we are given time to reflect on the significance of each. Each of these names has profound characteristics of God encoded within. Because these names are archetypes, each person can find multiple meanings and no two people need be the same. Just as God sees each of us as an individual, so each of these antiphons invites us deeper into our own relationship with God. But the monastic tradition that goes with this does not call us into private relationship, but personal relationship within the context of community.
What wisdom might this monastic expression bring to the Volmoed community? Let Advent do its work. As those faithful Jews waited and longed for the coming of Messiah, of Emanuel, so we wait and long for the coming of Jesus, God with us. What names do we give to this Jesus? What are we waiting for? And keep in mind that the God we want may differ from the God who comes to dwell with us. Blessings for Advent from the brothers at St Benedict’s Priory at Volmoed
For the curious, here is a link (from YouTube – source of everything…) to the setting of the Magnificat Antiphons of Arvo Part. This is one of my favorite pieces of music.