Encountering the Divine Liturgy Part 10: The Second Antiphon & ‘Only Begotten Son’

The Second Antiphon in the Divine Liturgy

The Second Antiphon, like the First, consists of selected psalm verses, sung responsorially with refrains such as “Save us, O Son of God...” These psalms are drawn from the Psalter of the Septuagint, continuing the Church’s ancient practice of beginning her worship with praise from the inspired songs of David.

A common set of verses comes from Psalm 145 (LXX):

“Praise the Lord, O my soul; I will praise the Lord in my life; I will sing to my God as long as I live…”
(Ps. 145:1–2 LXX)

These verses emphasize trust in God alone, preparing the soul to encounter Christ the Savior and hear His Word. The refrains typically invoke Christ the Son of God, calling upon Him to save those who worship Him.

The Hymn: “O Only-Begotten Son and Word of God”

At the conclusion of the Second Antiphon, the Church sings one of the most profound theological hymns of the entire Divine Liturgy:

“O Only-Begotten Son and Word of God, who, though immortal, didst deign for our salvation to become incarnate of the Holy Theotokos and Ever-Virgin Mary, and without change didst become man; who was crucified, O Christ our God, trampling down death by death, who art one of the Holy Trinity, glorified with the Father and the Holy Spirit, save us.”

Biblical and Dogmatic Origins

This hymn is not a biblical text per se, but a dogmatic hymn summarizing the essential doctrines of the Incarnation. Each line is deeply rooted in Scripture and reflects the teachings of the First and Fourth Ecumenical Councils:

• “Only-Begotten Son and Word of God” – John 1:14; John 3:16

• “Though immortal...became incarnate of the Theotokos” – Philippians 2:6–7; Luke 1:26–35

• “Without change didst become man” – Hebrews 13:8; John 1:14

• “Was crucified...trampling down death by death” – 1 Corinthians 15:54–57

• “One of the Holy Trinity” – Matthew 28:19

Its inclusion in the Liturgy highlights the central mystery of salvation: the Word became flesh and took on our suffering to redeem humanity.

Historical Origin of the Hymn

This hymn is attributed by many scholars to Emperor Justinian I (6th century), who is said to have composed it during the Christological controversies that followed the Council of Chalcedon (451 AD). By including it in the Liturgy, the Church reaffirmed Chalcedonian orthodoxy: that Christ is fully divine and fully human, in one person, without confusion or division.

Patristic Commentary

St. John of Damascus, summarizing Orthodox Christology, echoes the hymn’s message:

“We confess...one and the same Christ, Son, Lord, Only-begotten, known in two natures, unconfusedly, unchangeably, indivisibly, inseparably.”
(Exact Exposition of the Orthodox Faith, 3.3)

St. Cyril of Alexandria, a key defender of the Theotokos title, emphasizes:

“The Word, being God, became flesh—not by undergoing change, but by taking our nature into union with Himself.”
(Third Letter to Nestorius, PG 77.105)

These affirmations confirm that this hymn is not a poetic flourish but a confession of faith, sung by the people as part of their Eucharistic worship.

Liturgical Placement and Theological Purpose

The placement of this hymn—between the Second and Third Antiphons—is deliberate. It serves as:

1. A theological bridge from praise (Psalms) to the coming of Christ in the Gospel (Small Entrance).

2. A proclamation of Orthodox Christology, preparing the heart and mind to receive the Gospel.

3. A communal confession, sung by the faithful, of the central truths of the Incarnation and Redemption.

As the Church moves closer to the proclamation of Scripture and the Holy Eucharist, she pauses to affirm the mystery of Christ in whom these realities are fulfilled.

Conclusion

The Second Antiphon with the hymn “O Only-Begotten Son” is not a mere transitional moment. It is a doctrinal hymn of praise, uniting biblical texts with conciliar theology, preparing the faithful to receive the Word of God. It declares to heaven and earth that Christ is the incarnate, crucified, and glorified Lord, worshiped with the Father and the Spirit. This hymn, like the Creed that follows later, is sung not just to remind the faithful of what they believe, but to enter into the mystery of that belief through worship.