Stunning Video on Bishop Olmsted

I have avoided commenting on this so far, not for lack of interest, but more for lack of time.  The Christmas season brings with it many blessings, most of which involve travel, and few of which leave time for writing.  Besides, the news about Bishop Olmsted has been all over the web, and I have nothing original to offer to the discussion except my heartfelt support of His Excellency and the courage he has shown.  For those who have not checked virtually any other site than this, the long and the short of it is that Bishop Thomas Olmsted of the Diocese of Phoenix recently removed the title "Catholic" from St. Joseph's hospital because of an abortion performed on their campus.  The "other side" has done its best to spin this story, accusing the bishop of punishing the hospital for performing a "life saving" procedure.  The reality is this ... an abortion took place.  The Bishop has been trying to reform the hospital and its errant procedures, and they have stubbornly ignored His Excellency.  They can spin it all they want, but in the end, it is the Bishop that is responsible for the souls under his care.

The Diocese has a special page set up for documentation and news, but from what I can tell, then principle document is this one.  So that you are prepared to discuss this issue in public, please read it.

The reason I choose to write about this now is that a video from a press conference surfaced about a week ago.  It isn't that it didn't receive a lot of attention - it did.  It's that I feel this video speaks volumes of Bishop Olmsted's faith and leadership and therefore deserves to be "resurfaced".  Listen to this Bishop - learn from this Bishop.  And for the good of our nation and our Church, pass this video along.

By way of introduction, His Excellency is responding to an inquiry about the vast amount of criticism he has suffered in the blogosphere.

New Translation Monday: Pater Noster

As a reminder, past editions of the New Translation Catechesis can be accessed via the right side bar.

For the last two weeks we have been going through the changes to the translation of the Nicene Creed.  Because of today’s close proximity to Christmas and the hustle and bustle of travel and other plans, we will take a brief hiatus from the Creed and present a short catechesis on the Pater Noster.  Next week we will again take up the Nicene Creed.

In the translation of the Our Father there is not a single change.  If I had to guess, there are two reasons for this.  First, the Church in her wisdom recognizes that the recitation of this prayer is so imbedded in people’s consciousness that any change would be imprudent.  After all, this prayer is recited by the faithful outside of the context of the Mass, perhaps even more often than within the Mass itself.  Second, the current translation to the Pater Noster is already a great translation.  It achieves all three goals set forth in retranslating the Roman Missal: fidelity to the Latin, fidelity to Scripture, and a greater sense of the sacred in the use of language (“hallowed be thy name”, for example).

There is a change to the priest’s part prior to the recitation of the Lord’s prayer.  Currently, there are four options:

1.  Let us pray with confidence to the Father in the words our Savior gave us.

2.  Jesus taught us to call God our Father, and so we have the courage to say:

3.  Let us ask our Father to forgive our sins and to bring us to forgive those who sin against us.

4.  Let us pray for the coming of the kingdom as Jesus taught us.

The Latin text reads:

Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere

The new translation will have the priest read:

At the Savior’s command and formed by divine teaching, we dare to say

Let’s briefly look at the Latin.  Praeceptis is a form of praeceptum, which can be rendered in a variety of ways, one of which is “command”.  Salutaribus is best translated as “of our Savior”.  Moniti is a form of monere, meaning “warned”, “advised”, or “reminded”.  The literal translation of the first clause is “having been reminded by the command of the Savior.”

Divina is an adjective meaning “divine”.  Institutione is a form of institutio, meaning a wide variety of things: in this case “instruction”, “education”, or “teaching”.  It can also mean “institution” or “custom”.  Formati is a form of formere, meaning “formed”.  The literal translation of the second clause is “having been formed by divine teaching,” although “having been formed by divine institution” would also be appropriate in the context of the Lord’s Prayer.

Finally, audemus is a form of audere, meaning “dare”, “risk”, or “venture”.  Dicere means “to say”, “to declare”, or even “to call”.  A literal translation is “we dare to say” or “we dare to declare.”

Therefore, a slavishly literal translation of the Latin is:

Having been reminded by the command of the Savior, and having been formed by divine teaching, we dare to say ...

A casual glance at the new translation reveals a very good rendering of the Latin, whereas each of the four current options fails to even remotely capture the Latin text.  They truly are inventions of the 1973 translators rather than accurate translations of the Latin.  The most striking part of the prayer will undoubtedly be “we dare to say.”  The only phrase among the four current options that attempts to capture the spirit of this is “we have the courage to say.”  However, having courage and “daring” are potentially quite different in meaning.  “Courage” does not necessarily invoke a feeling of humility, whereas “we dare to say” inherently recognizes our own insignificance before the Father.  We can “have courage to say” based on our own efforts and accomplishments (much like a solider can “have courage” in battle due to his own talents in warfare), but when “we dare to say”, it is because of nothing we have done or can do on our own.  Rather it is only because of “our Savior’s command” and our having been “formed by divine teaching.”  The whole phrase, actually, is one of great humility.

The Dating of Christmas

As we approach the Solemnity of the Nativity of our Lord, periodicals both secular and religious attempt the task of explaining the dating of Christmas. It never ceases to amaze me how even when theories have been sufficiently debunked they continue to persist in popular myth. The myth is that placing the birth of Jesus on December 25 was a Christian response to a pagan Roman festival honoring the “unconquered sun god.”

In his book The Spirit of the Liturgy, Joseph Cardinal Ratzinger argues against the thesis of the pagan festival. “The claim used to be made that December 25 developed in opposition to the Mithras myth, or as a Christian response to the cult of the unconquered sun promoted by Roman emperors in the third century in their efforts to establish a new imperial religion. However, these old theories can no longer be sustained. The decisive factor was the connection of creation and Cross, of creation and Christ’s conception” (Ratzinger, 108).

Earlier, Ratzinger shows that the African ecclesiastical author Tertullian (c. 150 – c. 207) discussed a well-known tradition that Christ suffered death on March 25, a day that was cosmically associated with the creation of the world. March 25 was taken as the spring equinox (which we now know to be off by a few days), and hence the date after which light definitively conquers darkness. March 25 would be fully appropriate for not only the day of Creation, but also the day of the New Creation (the Incarnation or Annunciation) as well as Christ’s Passion. It is by this historical development, and not that of the Mithras myth, that “the feast of Christ’s birth on December 25 – nine months after March 25 – developed in the West in the course of the third century” (Ratzinger, 107).

Ratzinger cites St. Jerome in support of this cosmic significance, “Even creation approves of our preaching. The universe itself bears witness to the truth of our words. Up to this day [December 25, the approximate date of the winter solstice] the dark days increase, but from this day the darkness decreases … The light advances, while the night retreats” (quoted in Ratzinger, page 108).

Finally, the Cardinal discusses another important cosmic event, the summer solstice. “Between the two dates of March 25 and December 25 comes the feast of the Forerunner, St. John the Baptist, on June 24, at the time of the summer solstice. The link between the dates can now be seen as a liturgical and cosmic expression of the Baptist’s words: ‘He [Christ] must increase, but I must decrease’ (Jn 3:30). The birthday of St. John the Baptist takes place on the date when the days begin to shorten, just as the birthday of Christ takes place when they begin to lengthen” (Ratzinger, 109).

Ratzinger, now Pope Benedict XVI, has long been trying to recover the cosmic significance of the Sacred Liturgy. The dating of Christmas is one of many profound insights in his magnificent work, The Spirit of the Liturgy. Certainly the text would provide a valuable Advent reflection.

Back in the Habit (NPR and the Nashville Dominicans)

I am a closet NPR listener.  I know that they have a reputation for being liberal, but I mostly find them a good source of news for my long car ride home.  And I have to admit: I really enjoy their stories on life and the arts.  On yesterday's All Things Considered, Barbara Bradley Hagerty ran a story called "For These Young Nuns, Habits Are the New Radical."  It was a piece on the Nashville Dominicans of St. Cecilia, a booming convent with an average age of 36 and an average entrance age of 23.  The story was remarkably positive, and the young sisters interviewed are radiating with life and love.  Above all, I am continually impressed by the solid formation these sisters receive; the manner in which they field questions not only demonstrates their personal holiness, but also their innate intelligence and solid academic preparation.

It wasn't too long ago that Oprah had the Ann Arbor Dominicans on her show.  Perhaps this is the beginning of a trend -  positive news reporting on these young orthodox orders of religious sisters.  Who will be next, the Sister of Life?

Way to go NPR ... and for the rest of you, please check out the article.  Both the audio file and the transcript are available on the NPR website.  I have also embedded the audio here:

For now, I leave you with the closing line from the story ... absolutely priceless:

"With their long habits and disciplined regime, these conservative sisters are, it seems, the new radical."

Does this mean that the "liberal" sisters who kicked the habit way back when and who are now resisting the changes being brought to these orders are to be considered the "new conservatives"?  Well, let's not go too far.

O Emmanuel

The O Antiphon for December 23 is O Emmanuel.

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

Literal Translation:  O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Savior: come to save us, O Lord our God.

Translation in the Breviary:  O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.

There are several Scriptural references that prompt this antiphon and its understanding:

Isaiah 7:14

Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Emmanuel.

Isaiah 8:7-8

therefore, the Lord is bringing up against it the mighty flood waters of the River, the king of Assyria and all his glory; it will rise above all its channels and overflow all its banks; it will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel.

Haggai 2:7

And I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts.

Matthew 1:23

"Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel," which means, "God is with us."

The relevant verse from O Come, O Come, Emmanuel is

O come, o come, Emmanuel,

And ransom captive Israel,

That mourns in lonely exile here,

Until the Son of God appear.

Tonight, perhaps before dinner or before retiring to bed, pray the antiphon as a family and/or sing the verse from O Come, O Come, Emmanuel.

O Rex Gentium

The O Antiphon for December 22 is O Rex Gentium.

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

Literal Translation:  O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.

Translation in the Breviary:  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.

There are several Scriptural references that prompt this antiphon and its understanding:

Isaiah 9:7

His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the LORD of hosts will do this.

Isaiah 2:4

He shall judge between the nations, and shall arbitrate for many peoples; 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 28:16

Therefore thus says the Lord GOD, See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation: "One who trusts will not panic."

Psalm 118:22

The stone that the builders rejected has become the chief cornerstone.

Matthew 21:42

Jesus said to them, "Have you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is amazing in our eyes'?

Mark 12:10

Have you not read this scripture: 'The stone that the builders rejected has become the cornerstone;

Luke 20:17

But he looked at them and said, "What then does this text mean: 'The stone that the builders rejected has become the cornerstone'?

Acts 4:11

This Jesus is 'the stone that was rejected by you, the builders; it has become the cornerstone.'

Ephesians 2:19-20

So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.

1 Peter 2:6

For it stands in scripture: "See, I am laying in Zion a stone, a cornerstone chosen and precious; and whoever believes in him will not be put to shame."

Revelation 15:3

And they sing the song of Moses, the servant of God, and the song of the Lamb: "Great and amazing are your deeds, Lord God the Almighty! Just and true are your ways, King of the nations!

The relevant verse from O Come, O Come, Emmanuel is

O come, Desire of nations, bind,

In one the hearts of all mankind;

Bid Thou our sad divisions cease,

And be Thyself our King of peace.

Tonight, perhaps before dinner or before retiring to bed, pray the antiphon as a family and/or sing the verse from O Come, O Come, Emmanuel.

O Oriens

The O Antiphon for December 21 is O Oriens.

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

Literal Translation:  O dawn of the east, brightness of light eternal, and sun of justice: come, and enlighten those who sit in darkness and in the shadow of death.

Translation in the Breviary:  O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.

There are several Scriptural references that prompt this antiphon and its understanding:

Isaiah 9:2

The people who walked in darkness have seen a great light; those who lived in a land of deep darkness-- on them light has shined.

Malachi 4:2

But for you who revere my name the sun of righteousness shall rise, with healing in its wings. You shall go out leaping like calves from the stall.

Luke 1:78-79

By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.

The relevant verse from O Come, O Come, Emmanuel is

O come, Thou Dayspring, come and cheer,

Our spirits by Thine advent here;

Disperse the gloomy clouds of night,

And death's dark shadows put to flight.

Tonight, perhaps before dinner or before retiring to bed, pray the antiphon as a family and/or sing the verse from O Come, O Come, Emmanuel.

New Translation Monday: Credo (Part II)

As a reminder, past editions of the New Translation Catechesis can be accessed via the right side bar.

Last week, we discussed the change to the opening word of the translation of the Nicene Creed: from “We believe” to “I believe.”  This week we continue our catechesis on the improved translation of the Creed by looking at the first two paragraphs.  The current translation reads:

“We believe in one God,

the Father, the Almighty,

maker of heaven and earth,

of all that is seen and unseen.

We believe in one Lord, Jesus Christ, 

the only Son of God,

eternally begotten of the Father.”

On the First Sunday of Advent 2011, the faithful will proclaim instead:

“I believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,

born of the Father before all ages.”

Recall that one of the principles used in developing the new translation was greater fidelity to the Latin.  With that in mind, let us look at the Latin text for these paragraphs:

Credo in unum Deum,

Patrem omnipoténtem,

Factórem cæli et terræ,

Visibílium ómnium et invisibílium.

Et in unum Dóminum Iesum Christum,

Fílium Dei Unigénitum,

Et ex Patre natum ante ómnia sæcula.

Having already discussed in great detail the first person singular in credo, let us move on to the next change.  The second line (Patrem omnipoténtem) contains a noun (Father) and an adjective (almighty).  The line is best rendered “the Father almighty” or even “the almighty Father”, rather than as two nouns (“the Father, the Almighty”).  This also establishes greater continuity with the Apostle’s Creed.  Both contain the Latin phrase Patrem omnipoténtem, and the Apostle’s Creed in English correctly reads, “the Father almighty”.

A greater change occurs in the last line of the first paragraph.  The Latin is “Visibílium ómnium et invisibílium.”  The Latin word visibilium is the genitive (possessive) plural form of visibilis, meaning “that may be seen” or “visible”.  The genitive case renders this literally as “of all things visible” or “of all visible things”.  Likewise, invisibilium is translated as “that may not be seen” or “invisible”.  Even though “that may be seen” could be a translation of visibilis, “seen” by itself is not at all appropriate.  There is a difference between something that is “visible” or “can be seen” and something that is simply “seen”.  Similarly, there is a difference between that which is “invisible” and that which is “unseen”.  I have never “seen” the Eiffel Tower, but it is not “invisible.”  This particular line of the Creed attests to the fact that God is the maker of the material parts of the universe as well as the immaterial: the angels, the heavens, and every human soul.  Rendering invisibilis as “unseen” fails to properly emphasize the immaterial part of God’s creation.

In the second line of the second paragraph we find the Latin word unigenitum.  This is the accusative (direct object of “I believe”) of unigenitus, which translates “only begotten”.  In the old translation, the word “begotten” was artificially separated from the word “only” an placed in the next line.  As far as I can tell, there is no substantial theological advantage to having the adjective “begotten” in the second line rather than in the third, but then again, all things being equal, the word should be left where it is in the Latin.  The damage to the third line is done not so much by moving the word “begotten” but rather by the fact that move results in the removal of the word “born”.  That being said, let us move on to the final line.

In the third line of the second paragraph the phrase “eternally begotten of the Father” will be re-translated as “born of the Father before all ages.”  (The et, which means “and” is left off in both translations, apparently to avoid a “run on” feel.)  The Latin ex Patre natum translates literally “born from the Father” or “born out of the Father”.  Natum can be rendered as “born”, “arisen”, or “made”, but “born” is by far the most common and occurs in various other places in the Church’s liturgy.  Ante is a common first-year Latin preposition meaning “before”, and saecula (from the root saeculum) can be translated in a variety of ways: generations, lifetimes, ages, times, or even centuries.  The entire phrase can be rendered literally, “born from the Father before all ages.”  While it is true that the Son eternally proceeds from the Father (the language of the lame duck translation), this is not exactly the sense of the Latin, which somehow seeks to place the procession of the Persons as something prior to the creation of the World and mankind.  In other words, we are recognizing that we are not the center of the universe, we are not  the original reality.  God the Father was “before all ages”, as was the Son.

Next week we will look at the entire fourth paragraph, including the controversial consubstantial.  We will see that the procession of the Son from the Father which begins in the second paragraph, reaches its climax in the next as we proclaim the Son to be of the same substance of the Father.  Until then, please revisit the chant for the new translation of the Creed care of the CMAA:

O Clavis David

The O Antiphon for December 20 is O Clavis David.

Latin:  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.

Literal Translation:  O Key of David, and scepter of the house of Israel, who opens and no man shuts, who shuts and no man opens: come, and bring forth the captive from his prison, he who sits in darkness and in the shadow of death.

Translation in the Breviary:  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.

There are several Scriptural references that prompt this antiphon and its understanding:

Isaiah 22:22

I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open.

Isaiah 9:6

For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

Revelation 3:7

"And to the angel of the church in Philadelphia write: These are the words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.”

The relevant verse from O Come, O Come, Emmanuel is

O come, thou Key of David, come,

And open wide our heavenly home;

Make safe the way that leads on high,

And close the path to misery.

Tonight, perhaps before dinner or before retiring to bed, pray the antiphon as a family and/or sing the verse from O Come, O Come, Emmanuel.

George Bailey and St. Joseph

No other movie is associated with the pre-Christmas ramp-up like Frank Capra’s It’s a Wonderful Life.  The timelessness of the film is due in large part to its wholesomeness and projection of quality Christian values, two attributes missing from the vast majority of contemporary cinematic features.  Often over looked, however, is the striking resemblance that the main character, George Bailey, has with the foster father of Jesus, St. Joseph.  Let’s examine several parallels.

To save the Christ child from Herod’s massacre of the Holy Innocents, St. Joseph took his family out of harm’s way.  While not directly related, there is a heroism of sorts in the character of George Bailey.  As a young boy, he rescues his brother Harry from drowning, suffering an injury to his ear in the process.  In his part-time job in the local drugstore, George suffers a beating from his employer rather than delivering the wrong medicine that had inadvertently been filled with poison.  Much like St. Joseph was a quiet figure in the New Testament, it is Harry that receives the renowned fame of a hero rather than his brother George.

Perhaps the most obvious parallel is that St. Joseph and George Bailey are both in love with a woman named Mary.  George is a man filled with plans, hopes, and dreams.  At one point he tells his wife, “I know what I’m going to do tomorrow and the next day and the next year and the year after that.”  But things do not work out the way the George plans.  He never fills his suitcase, never travels the globe, and in reality never makes it out of Bedford Falls.  It is not unreasonable to think that Joseph felt the same.  Engaged to Mary, he finds her pregnant with a child that is not her own.  Certainly his situation is far from ideal in the life of any Jewish man.  The same desperate plea form George Bailey when crisis hits, “I wish I had never been born”, very well could be put on the lips of St. Joseph as he wrestles to cope with his own situation.  After all, Joseph’s initial reaction was to “divorce Mary quietly.”

At the height of personal crisis, both Joseph and George are visited by an angel sent by God.  The angel, in both cases, reveals to the men the crucial role they have played and must continue to play in the lives of those around them, a role that can only be fulfilled by abandonment of personal ambitions and preconceptions.  Clarence, the angel sent to George Bailey, says, “Each man’s life touches so many other lives.  And when he isn’t around, he leaves an awful hole.”  Not only is this a perfect description of God’s providence, it also leads us to recognize the essential role that Joseph played in the plan of salvation.  What would have happened had Joseph decided to divorce Mary in spite of the angel’s plea?  The “hole” left would have had cosmic consequences.

In the revelation given to George, he comes to realize not only the direct impact that he has on his friends and family, but also the “butterfly effect” so to speak.  In other words, critical decisions made by people in George’s life could only have been made because of George’s influence.  Likewise, while Mary’s fiat came before Joseph’s, we cannot overlook the fact that his decision to take her into his home must have influenced the behavior of the Blessed Mother and her role in the life of Jesus.

Finally, the movie opens with the offering of a prayer, “I owe everything to George Bailey.  Help him, dear Father.  Joseph, Jesus, and Mary.  Help my friend Mr. Bailey.”  The usual order of intercession is, “Jesus, Joseph, and Mary.”  The script seems to give added importance to the intercession of St. Joseph.  The prayer is heard by the foster father of Jesus, for it is Joseph who approaches God, who asks, “Trouble, Joseph?”  Joseph tells God of George Bailey, and because of his intercession, the angel Clarence is sent to earth to save Mr. Bailey from himself.  Not only does this add to the parallels between St. Joseph and George, but it also gives a beautiful witness to the Catholic teaching on intercessory prayer.

After reading Fr. Cameron’s editorial, I can no longer watch It’s A Wonderful Life without thinking about St. Joseph.  For this reason, the most watched Christmas movie of all time provides a tremendous opportunity for Advent preparation.

St. Joseph, pray for us.


NB.  The above is inspired by an editorial written by Peter John Cameron, O.P., in the publication Magnificat some years ago.  For the life of me, I cannot locate the piece either in print or online.  The observations are based on my own notes from Fr. Cameron's article.  If someone has a link to his original text, please send it my way, and I am happy to give credit where credit is due.

O Radix Jesse

The O Antiphon for December 19 is O Radix Jesse.

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

Literal Translation:  O Root of Jesse, that stands for an ensign of the people, before whom the kings keep silence and unto whom the Gentiles shall make supplication: come, to deliver us, and tarry not.

Translation in the Breviary:  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.

There are several Scriptural references that prompt this antiphon and its understanding:

Isaiah 11:1

A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.

Isaiah 11:10

On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.

Micah 5:1

Now you are walled around with a wall; siege is laid against us; with a rod they strike the ruler of Israel upon the cheek.

Romans 15:8-13

For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will confess you among the Gentiles, and sing praises to your name"; and again he says, "Rejoice, O Gentiles, with his people"; and again, "Praise the Lord, all you Gentiles, and let all the peoples praise him"; and again Isaiah says, "The root of Jesse shall come, the one who rises to rule the Gentiles; in him the Gentiles shall hope."  May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

Revelation 5:1-5

Then I saw in the right hand of the one seated on the throne a scroll written on the inside and on the back, sealed with seven seals; and I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?"  And no one in heaven or on earth or under the earth was able to open the scroll or to look into it.  And I began to weep bitterly because no one was found worthy to open the scroll or to look into it.  Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals."

The relevant verse from O Come, O Come, Emmanuel is

O come, O Rod of Jesse free,

Thine own from Satan's tyranny;

From depths of hell Thy people save,

And give them victory o'er the grave.

Tonight, perhaps before dinner or before retiring to bed, pray the antiphon as a family and/or sing the verse from O Come, O Come, Emmanuel.