The church year begins with Advent, the preparatory season before Christmas, starting with the Sunday nearest St. Andrew's Day, November 30, or the fourth Sunday before Christmas. The First Sunday in Advent does not give way to any other feast, but other Sundays in Advent may be superseded by a greater feast, such as the feast of Church Dedication. [In those years when the Fourth Sunday in Advent falls upon December 24, the Propers are always those of Christmas Eve. The Collect for the Fourth Sunday in Advent is added after the Collect for Christmas Eve, as a commemoration.]
All three advents of Christ are referred to in the propers of Advent: His advent in "the fulness of time," in His Word and Sacraments, and His advent at the end of time.
While this season is penitential, it is not as austere as the Lenten season. During the season, the Benedictus is said instead of the Te Deum as the Sunday canticle in Matins; the Gloria in Excelsis is omitted, except on feast days; flowers are not placed on the altar, except on the third Sunday, Gaudete, and on feast days; and the organ is only used to accompany the congregation and choir. The Collect for the First Sunday in Advent is said after the Collect for the Day in every service. On saints' days, the Collect for the preceding Sunday is added as a memorial. Berinning with December 17, the great "O Antiphone" are said before and after the Magnificat at Vespers, and the Vesper suffrages are omitted. On Gaudete Sunday, Monday, and Tuesday, rose-colored vestments may be used instead of the violet vestments.
The Advent Wreath has come down to us from about the time of Martin Luther. As before the birth of Christ the light of prophacy concerning His advent and His redemptive work became brighter and brighter, so the nearer we come in the church year to the feast of His Nativity the greater the amount of light from the Advent wreath.
At Vespers on the Saturday before the First Sunday in Advent and in all services throughout the week until the eve of the next Sunday, one candle is lighted. The next week two, the third week three, and the fourth week until Christmas Eve four. It is removed before the First Vespers of Christmas. (Paul H. D. Lang, Ceremony and Celebration, Concordia Publishing House, 1965, pp. 153-154.)
The greater antiphons at the Magnificat are begun on December 17, and are said , each on its day, until the day before the vigil of Christmas. If a feast is celebrated, they are said after the collect of the feast, for a commemoration of Advent.
These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of these versified antiphons.
These antiphons are listed below in Latin, in English translation, and in verse. The hymn includes the refrain Gaude, gaude, Immanuel Nascetur pro te Israel, Rejoice, rejoice, Emmanuel shall come to thee O Israel.
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, proceeding from the mouth of the Most High, reaching from the beginning even unto the end, mightliy ordering all things: Come and teach us the way of prudence.
O come, Thou Wisdom from on high, Who orders all things mightliy, To us the path of knowledge show, And teach us in her ways to go. Refrain.
O Adonai, et Dux domus Israel, qui Moysi in igne flammae furi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in bracchio extendo.
O Adonai and ruler of the house of Israel, Who appeared to Moses in the burning bush and gave him the Law on Sinai: Come with an outstretched arm and redeem us.
O come, O come, Thou Lord of Might, Who to Thy tribes on Sinai's height, In ancient times didst give the Law, In cloud and majerty and awe. Refrain.
O radix Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.
O Root of Jesse, standing as an ensign before the peoples, before Whom all kings are mute, to Whom the nations will do homage: Come quickly to deliver us.
O come, Thou Rod of Jesse, free Thine own from Satin's tyrany, That trust Thy mighty power to save, And bring them victory o'er the grave. Refrain.
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 scepter of the house of Israel, Who opens and no one closes, Who closes and no one opens: Come, and deliver him from the chains of prison who sits in darkness and in the shadow of death.
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. Refrain.
O Oriens, speldor lucis aeternae, et sol iustitae: veni, et illumina sedentes in tenebris, et in umbra mortis.
O Dayspring, splendor of Light eternal and Sun of Justice: Come, and enlighten those who sit in darkness and in the shadow of death.
O come, Thou Dayspring from on high, And cheer us by Thy drawing nigh, Disperse the gloomy clouds of night, And death's dark shadows put to flight. Refrain.
O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salve hominem, quem de limo formasti.
O King of Gentiles, and their Desire, the cornerstone that binds two into one: Come and save mankind whom You have fashioned out of clay.
O come Desire of Nations, bind In one the hearts of all mankind, And bid their sad divisions cease, And be Thyself the King of Peace. Refrain.
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos, Domine Deus noster.
O Emmanuel, our King and Lawgiver, the Expected of nations and their Savior: Come, and save us, O Lord our God.
O come, O come, Emmanuel, And ranson captive Israel, That morns in lonely exile here, Until the Son of God appear. Refrain.
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