Monday: Weeks 1 & 3:

Lauds: St. Ambrose

In a general audience (October 24, 2007), Pope Benedict XVI referred to Ambrose: “Dear brothers and sisters, I would like further to propose to you a sort of ‘patristic icon,’ which, interpreted in the light of what we have said, effectively represents ‘the heart’ of Ambrosian doctrine. In the sixth book of the Confessions, Augustine tells of his meeting with Ambrose, an encounter that was indisputably of great importance in the history of the Church. He writes in his text that whenever he went to see the Bishop of Milan, he would regularly find him taken up with catervae of people full of problems for whose needs he did his utmost. There was always a long queue waiting to talk to Ambrose, seeking in him consolation and hope. When Ambrose was not with them, with the people (and this happened for the space of the briefest of moments), he was either restoring his body with the necessary food or nourishing his spirit with reading. Here Augustine marvels because Ambrose read the Scriptures with his mouth shut, only with his eyes (cf. Confessions, 6, 3). Indeed, in the early Christian centuries reading was conceived of strictly for proclamation, and reading aloud also facilitated the reader’s understanding. That Ambrose could scan the pages with his eyes alone suggested to the admiring Augustine a rare ability for reading and familiarity with the Scriptures. Well, in that ‘reading under one’s breath,’ where the heart is committed to achieving knowledge of the Word of God – this is the ‘icon’ to which we are referring -, one can glimpse the method of Ambrosian catechesis; it is Scripture itself, intimately assimilated, which suggests the content to proclaim that will lead to the conversion of hearts. Thus, with regard to the magisterium of Ambrose and of Augustine, catechesis is inseparable from witness of life. What I wrote on the theologian in the Introduction to Christianity might also be useful to the catechist. An educator in the faith cannot risk appearing like a sort of clown who recites a part ‘by profession.’ Rather – to use an image dear to Origen, a writer who was particularly appreciated by Ambrose -, he must be like the beloved disciple who rested his head against his Master’s heart and there learned the way to think, speak and act. The true disciple is ultimately the one whose proclamation of the Gospel is the most credible and effective.”

 “It will be asked: ‘In what sort was the Son begotten?’ As one who is forever, as the Word, as the brightness of eternal light, (Hebrews 1:3)  for brightness takes effect in the instant of its coming into existence.” Ambrose de Fid. 1:79

Splendor patérnæ glóriæ, (1)

de luce lucem próferens, (2)

lux lucis et fons lúminis,

diem dies illúminans,

Verúsque sol, illábere

micans nitóre pérpeti,

iubárque Sancti Spíritus

infúnde nostris sénsibus.

Votis vocémus et Patrem,

Patrem perénnis glóriæ,

Patrem poténtis grátiæ,

culpam reléget lúbricam.

Infórmet actus strénuos,

dentem retúndat ínvidi,

casus secúndet ásperos,

donet geréndi grátiam.

Mentem gubérnet et regat

casto, fidéli córpore;

fides calóre férveat,

fraudis venéna nésciat. (3)

Christúsque nobis sit cibus,

potúsque noster sit fides; (4)

læti bibámus sóbriam

ebrietátem Spíritus.

Lætus dies hic tránseat;

pudor sit ut dilúculum, (50

fides velut merídies,

crepúsculum mens nésciat.

Auróra cursus próvehit;

Auróra totus pródeat,

in Patre totus Fílius

et totus in Verbo Pater. Amen.

1)      Heb. 1:3: the brightness of God’s glory;

2)     Nicene Creed: Lumen de lumine; 

3)     the Arian heresy; 

4)     Eucharistic reference;

5)     Faith as pure or modest as the dawn;

Hope as the heat of noon; mind know no darkness.

6)     Totus = dawn, totus = the Son, totus = the Father. 

Radiance of the Father’s glory, bring forth light from light, Light of light and Source of light, Day illuminating day. And true Sun descend upon us, glittering with perpetual glow, ray of the Holy Spirit, pour out upon our thoughts. In prayer we call upon the Father, the Father of endless glory, the Father of powerful glory, take away our devious sin.  Shape our manly deeds, blunt the teeth of the envious one, turn to good our difficulties, grant us the gift to act. May he direct and rule our minds, our bodies keep chaste and faithful, may faith burn bright, and know no venomous deceit. May Christ be our food, faith our drink; let us joyfully drink the Spirit’s sober drunkenness. May this day pass happily; our modesty like dawn, faith enkindled as noonday, the mind ignorant of nightfall.  Dawn in its course advances, may full dawn come: the Son wholly in the Father, the Father wholly in his Word. Amen.

When the Office of Readings is said in the daytime: 18^th Century

Ætérna lux, divínitas,

in unitáte Trínitas,

te confitémur débiles,

te deprecámur súpplices.

Summum Paréntem crédimus

Natúmque Patris únicum,

et caritátis vínculum

qui iungit illos Spíritum.

O véritas, o cáritas,

o finis et felícitas,

speráre fac et crédere,

amáre fac et cónsequi.

Qui finis et exórdium

rerúmque fons es ómnium,

tu solus es solácium,

tu certa spes credéntium.

Qui cuncta solus éfficis

cunctísque solus súfficis,

tu sola lux es ómnibus

et præmium sperántibus.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

Eternal light, Divinity, Trinity in unity, weak as we are we give you thanks, humbly we pray to you. We believe in the highest Father, the only Son of the Father, and the Spirit, the bond of love which joins them. O truth, O Love, O end of all and happiness, teach us to hope and believe, to love and follow you.  The end and the beginning, you are the source of all things, you alone our consolation, you the certain hope of those who trust in you.  You alone do all things, you alone are sufficient for all things, you the only light for all and only hope for those who hope in you. We ask Christ and the Father and the Spirit of both Christ and the Father, the single power behind all things, assist us as we pray. Amen.

Vespers: St. Gregory the Great?

Imménse cæli cónditor,

qui, mixta ne confúnderent, (1)

aquæ fluénta dívidens,

cælum dedísti límitem,

Firmans locum cæléstibus

simúlque terræ rívulis,

ut unda flammas témperet,

terræ solum ne díssipet:

Infúnde nunc, piíssime,

donum perénnis grátiæ,

fraudis novæ ne cásibus (2)

nos error átterat vetus.

Lucem fides invéniat,

sic lúminis iubar ferat;

hæc vana cuncta térreat,

hanc falsa nulla cómprimant.

1)      Gen.1:7: God divides the waters above and below;

2)     The new fraud is also old =the temptation of Adam;

3)     Lux brings not just physical light but also grace;

Infinite Creator of heaven, you who separated the flowing waters and set a limit to the sky, so that the two not be mixed and confused. Fortifying a place for the heavens and also for the rivers of the earth,  that water might temper heat and the soil of earth not be dried up. Pour now, most holy, into us the gift of endless grace, that no occasions of new deceit or ancient deception destroy us. May light find faith, thus be supported by the beam of light; so may all vanities be removed, and no falsehood compromise our faith.