The Venerable Bede: Luke 2:22-35: Feast of the Purification

The Venerable Bede: Luke 2:22-35: Feast of the Purification

The sacred reading of the gospel tells us about the solemnity we celebrate today. We venerate it with proper offices on the fortieth day after the Lord's birth. It is dedicated especially to the humility of our Lord and Savior, along with that of his inviolate mother. [The reading] explains that they who owed nothing to the law made themselves subject to the fulfillment of its legal decrees in everything. For, as we have just heard when [the lesson] was read, After the days of his or her (either the Lord's or his mother's) purification were fulfilled according to the law of Moses, they took him to Jerusalem to present him to the Lord, as is written in the law of the Lord: every male that opens the womb shall be called holy to the Lord.

Dearly-beloved brothers, let us look more carefully at the words of the law which we have set before you, and we will see most clearly how Mary, God's blessed mother and a perpetual virgin, was, along with the Son she bore, most free from all subjection to the law. Since the law says that  a woman who 'had received seed' and given birth was to be judged unclean, and that after a long period she, along with the offspring she had borne, were to be cleansed by victims offered to God, it is evident that [the law] does not describe as unclean that woman who, without receiving man's seed, gave birth as a virgin, [nor does it so describe] the Son who was born to her; nor does it teach that she had to be cleansed by saving sacrificial offerings. But as our Lord and Savior, who in his divinity was the one who gave the law, when he appeared as a human being, ‘willed to be under the law, so that he might redeem those who were under the law, so that we might receive adoption as sons’— so too his blessed mother, who by a singular privilege was above the low, nevertheless did not shun being made subject to the principles of the law for the sake of showing [us] an example humility, according to that [saying] of the wise man, ‘the greater you  are, the more [you should] humble yourself in all thing’.

‘And let them give a sacrificial offering according to what is written in the law of the Lord, a pair of turtledoves or two young pigeons’. This was the sacrificial offering of poor people. The Lord commanded in the law that th0se who could were able to offer a lamb for a son or a daughter, along with a turtledove or a pigeon, but one who did not have sufficient wealth to offer a lamb should offer two turtledoves or two young pigeons.  Therefore, the Lord, mindful in everything of our salvation, not only deigned for our sake to become a human being, though he was God, but he also deigned to become poor for us, though he was rich, so that by his poverty along with his humanity he might grant us to become sharers in his riches and his divinity.

IN PRÆSENTATIONE DOMINI

From the Golden Legend

 

Hanc in honore pio

Candelam porto Mariae.

Accipe per ceram

Carnem de Virgine veram,

Per lumen numen

Majestatis que cacumen.

Lychnus est anima

Carne latens praeopima.

This candle I carry in honor of holy Mary.

Take the wax for the true body born of the Virgin.

Take the light for God and his supreme majesty.

Take the wick for soul concealed in the fat flesh.

Ad Officium lectionis & Ad Vesperas: Paulinus II aquileiensis?

Quod chorus vatum venerándus olim

Spíritu Sancto cécinit replétus,

in Dei factum genetríce constat

  esse María.

Hæc Deum cæli Dominúmque terræ

virgo concépit peperítque virgo,

atque post partum méruit manére

  invioláta.

Quem senex iustus Símeon in ulnis

in domo sumpsit Dómini, gavísus

ob quod optátum próprio vidéret

  lúmine Christum.

Tu libens votis, pétimus, precántum,

regis ætérni génetrix, favéto,

clara quæ fundis Géniti benígni

  múnera lucis.

Christe, qui lumen Patris es supérni,

qui Patris nobis réseras profúnda,

nos fac ætérnæ tibi ferre laudes

  lucis in aula. Amen.

What once the worshipful choir of the prophets sang filled with the Holy Spirit, is accomplished in Mary the Mother of God. A Virgin conceived and a Virgin gave birth to the God of heaven and the Lord of earth and she was deemed worthy to remain inviolate after birth.  The righteous old man took the Child into his arms and entered the Lord’s house, joyously he saw with his own eyes the Christ he had desired to see. We ask you, O Mother of the eternal King, honor our petitions, you who pour out the shining gifts of your kind Son. O Christ, who are the light of your heavenly Father, who open to us the depths of the Father, grant that we may offer you endless praise in the courts of light. Amen.

Ad Laudes matutinas: Petrus Abelardus

Adórna, Sion, thálamum,

quæ præstoláris Dóminum;

sponsum et sponsam súscipe

vigil fídei lúmine.

Beáte senex, própera,

promíssa comple gáudia

et revelándum géntibus

revéla lumen ómnibus.

Paréntes Christum déferunt,

in templo templum ófferunt;

legi parére vóluit

qui legi nihil débuit.

Offer, beáta, párvulum,

tuum et Patris únicum;

offer per quem offérimur,

prétium quo redímimur.

Procéde, virgo régia,

profer Natum cum hóstia;

monet omnes ad gáudium

qui venit salus ómnium.

Iesu, tibi sit glória,

qui te revélas géntibus,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

Adorn, O Sion, the wedding chamber, you who await the Lord: receive the groom and the bride, watch by the lamp of faith. Blessed elder, make haste, fulfill the joy promised you, reveal the light to enlighten all the gentiles.  The parents bring Christ to offer him in the temple; he, who has no debt to the law, desires to obey the law. Offer, O blessed Lady, your Child and the father’s Only-begotten; offer him through whom we are offered the price which redeems us. Ride on, O royal Virgin, offer your Son with the required sacrifice; He, who comes as the salvation of all, admonishes all men to rejoice. O Jesus, to you be glory, you who revealed yourself to the Gentiles, with the Father and loving Spirit for eternal ages. Amen.

Preces: Common of Pastors

Christo, bono pastóri, qui pro suis óvibus ánimam pósuit, laudes grati exsolvámus et supplicémus, dicéntes:

– Pasce pópulum tuum, Dómine.

Christe, qui in sanctis pastóribus misericórdiam et dilectiónem tuam dignátus es osténdere,

  numquam désinas per eos nobíscum misericórditer ágere.

– Pasce pópulum tuum, Dómine.

Qui múnere pastóris animárum fungi per tuos vicários pergis,

  ne destíteris nos ipse per rectóres nostros dirígere.

– Pasce pópulum tuum, Dómine.

Qui in sanctis tuis, populórum dúcibus, córporum animarúmque médicus exstitísti,

  numquam cesses ministérium in nos vitæ et sanctitátis perágere.

– Pasce pópulum tuum, Dómine.

Qui, prudéntia et caritáte sanctórum, tuum gregem erudísti,

  nos in sanctitáte iúgiter per pastóres nostros ædífica.

– Pasce pópulum tuum, Dómine.

To Christ the Good Shepherd, who laid down his life for his sheep, let us offer grateful praise and entreat him saying: Nourish your people, O Lord.

O Christ, who vouchsafed to reveal your mercy and love in holy pastors, never cease to guide us through them.

You who continue to exercise the gift of pastor of souls through your vicars, through our leaders do not leave us destitute.

You who in your saints, the leaders of your people, are the physician of bodies and souls, never leave us without this ministry of life and holiness.

You who instruct your flock by the wisdom and love of the saints, through our holy pastors ever build us in holiness.

Christum, pro homínibus pontíficem constitútum in iis quæ sunt ad Deum, dignis láudibus celebrémus, humíliter deprecántes:

– Salvum fac pópulum tuum, Dómine.

Qui Ecclésiam tuam per sanctos et exímios rectóres mirabíliter illustrásti,

  fac ut christiáni eódem semper lætificéntur splendóre.

– Salvum fac pópulum tuum, Dómine.

Qui, cum sancti te pastóres sicut Móyses orárent, pópuli peccáta dimisísti,

  per intercessiónem eórum Ecclésiam tuam contínua purificatióne sanctífica.

– Salvum fac pópulum tuum, Dómine.

Qui sanctos tuos unxísti in médio fratrum et Spíritum tuum in illos direxísti,

  reple Spíritu Sancto omnes pópuli tui rectóres.

– Salvum fac pópulum tuum, Dómine.

Qui pastórum sanctórum ipse posséssio exstitísti

  tríbue nullum ex iis, quos sánguine acquisísti, sine te manére.

– Salvum fac pópulum tuum, Dómine.

Qui, per Ecclésiæ pastóres, vitam ætérnam óvibus tuis præstas, ne rápiat eas quisquam de manu tua,

  salva defúnctos, pro quibus ánimam tuam posuísti.

– Salvum fac pópulum tuum, Dómine.

Let us celebrate with worthy praises Christ, the High Priest appointed in the things which are God’s, humbly praying: Save your people, O Lord.

You who through the saints and excellent rulers has wondrously enlightened your Church, grant that all Christians may always rejoice in the same brightness.

You who did forgive the sins of the people, when holy pastors like Moses prayed, through their intercession continually purify and sanctify your Church.

You who did anoint your saints in the midst of the brethren and distribute your Spirit upon them, fill all rulers of your people with the Holy Spirit.

You who are the only possession of holy pastors, grant that none of those, whom you acquired by your plan, may lack you.

You who through the pastors of the Church did grant eternal life to your sheep, that none may be snatched from your hand.

S. Angela Merici, Virgin

Pietáti tuæ, quǽsumus, Dómine, nos beáta virgo Angela commendáre non désinat, ut, eius caritátis et prudéntiæ documénta sectántes, tuam valeámus doctrínam custodíre et móribus profitéri.

We beseech you, O Lord, that the blessed virgin Angela will not cease to commend us to your love, that following the witness of her charity and prudence, we may keep your teaching and profit by it in our life.

3rd Sunday of Ordinary Time: COLLECT

 Formerly for the Sunday in the Octave of Christmas

Omnipotens sempiterne Deus,

dirige actus nostros in beneplacito tuo,

ut in nomine dilecti Filii tui

mereamur bonis operibus abundare.

Almighty eternal God, direct our actions in your good pleasure, that in the name of your beloved Son, we may be made worthy to abound in good works.

The collect is ancient and appears in 51 codices, 8^th through the 16^th centuries, when it was incorporated into the Tridentine Missal. It was always connect to Christmas until the last revision of the Roman Missal and Office (Lauren Pristas).

St Paul's "Conversion"-BENEDICT XVI: GENERAL AUDIENCE: Wednesday, 3 September 2008

Dear Brothers and Sisters,

Today's Catechesis is dedicated to the experience that Paul had on his way to Damascus, and therefore on what is commonly known as his conversion. It was precisely on the road to Damascus, at the beginning of the 30s in the first century and after a period in which he had persecuted the Church that the decisive moment in Paul's life occurred. Much has been written about it and naturally from different points of view. It is certain that he reached a turning point there, indeed a reversal of perspective. And so, he began, unexpectedly, to consider as "loss" and "refuse" all that had earlier constituted his greatest ideal, as it were the raison d'être of his life (cf. Phil 3: 7-8). What had happened?

In this regard we have two types of source. The first kind, the best known, consists of the accounts we owe to the pen of Luke, who tells of the event at least three times in the Acts of the Apostles (cf. 9: 1-19; 22: 3-21; 26: 4-23). The average reader may be tempted to linger too long on certain details, such as the light in the sky, falling to the ground, the voice that called him, his new condition of blindness, his healing like scales falling from his eyes and the fast that he made. But all these details refer to the heart of the event: the Risen Christ appears as a brilliant light and speaks to Saul, transforms his thinking and his entire life. The dazzling radiance of the Risen Christ blinds him; thu, what was his inner reality is also outwardly apparent, his blindness to the truth, to the light that is Christ. And then his definitive "yes" to Christ in Baptism restores his sight and makes him really see.

In the ancient Church Baptism was also called "illumination", because this Sacrament gives light; it truly makes one see. In Paul what is pointed out theologically was also brought about physically: healed of his inner blindness, he sees clearly. Thus, St Paul was not transformed by a thought but by an event, by the irresistible presence of the Risen One whom subsequently he would never be able to doubt, so powerful had been the evidence of the event, of this encounter. It radically changed Paul's life in a fundamental way; in this sense one can and must speak of a conversion. This encounter is the center St Luke's account for which it is very probable that he used an account that may well have originated in the community of Damascus. This is suggested by the local color, provided by Ananias' presence and by the names, of both the street and the owner of the house in which Paul stayed (Acts 9: 11).

The second type of source concerning the conversion consists in St Paul's actual Letters. He never spoke of this event in detail, I think because he presumed that everyone knew the essentials of his story: everyone knew that from being a persecutor he had been transformed into a fervent apostle of Christ. And this had not happened after his own reflection, but after a powerful event, an encounter with the Risen One. Even without speaking in detail, he speaks on various occasions of this most important event, that, in other words he too is a witness of the Resurrection of Jesus, the revelation of which he received directly from Jesus, together with his apostolic mission. The clearest text found is in his narrative of what constitutes the center of salvation history: the death and Resurrection of Jesus and his appearances to witnesses (cf. 1 Cor 15). In the words of the ancient tradition, which he too received from the Church of Jerusalem, he says that Jesus died on the Cross, was buried and after the Resurrection appeared risen first to Cephas, that is Peter, then to the Twelve, then to 500 brethren, most of whom were still alive at Paul's time, then to James and then to all the Apostles. And to this account handed down by tradition he adds, "Last of all... he appeared also to me" (1 Cor 15: 8). Thus, he makes it clear that this is the foundation of his apostolate and of his new life. There are also other texts in which the same thing appears: "Jesus Christ our Lord, through whom we have received grace and apostleship" (cf. Rm 1: 4-5); and further: "Have I not seen Jesus Our Lord?" (1 Cor 9: 1), words with which he alludes to something that everyone knows. And lastly, the most widely known text is read in Galatians: "But when he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were Apostles before me, but I went away into Arabia; and again I returned to Damascus" (1: 15-17). In this "self-apology" he definitely stresses that he is a true witness of the Risen One, that he has received his own mission directly from the Risen One.

Thus we can see that the two sources, the Acts of the Apostles and the Letters of St Paul, converge and agree on the fundamental point: the Risen One spoke to Paul, called him to the apostolate and made him a true Apostle, a witness of the Resurrection, with the specific task of proclaiming the Gospel to the Gentiles, to the Greco-Roman world. And at the same time, Paul learned that despite the immediacy of his relationship with the Risen One, he had to enter into communion with the Church, he himself had to be baptized, he had to live in harmony with the other Apostles. Only in such communion with everyone could he have been a true apostle, as he wrote explicitly in the First Letter to the Corinthians: "Whether then it was I or they, so we preach and so you believed" (15: 11). There is only one proclamation of the Risen One, because Christ is only one.

As can be seen, in all these passages Paul never once interprets this moment as an event of conversion. Why? There are many hypotheses, but for me the reason is very clear. This turning point in his life, this transformation of his whole being was not the fruit of a psychological process, of a maturation or intellectual and moral development. Rather it came from the outside: it was not the fruit of his thought but of his encounter with Jesus Christ. In this sense it was not simply a conversion, a development of his "ego", but rather a death and a resurrection for Paul himself. One existence died and another, new one was born with the Risen Christ. There is no other way in which to explain this renewal of Paul. None of the psychological analyses can clarify or solve the problem. This event alone, this powerful encounter with Christ, is the key to understanding what had happened: death and resurrection, renewal on the part of the One who had shown himself and had spoken to him. In this deeper sense we can and we must speak of conversion. This encounter is a real renewal that changed all his parameters. Now he could say that what had been essential and fundamental for him earlier had become "refuse" for him; it was no longer "gain" but loss, because henceforth the only thing that counted for him was life in Christ.

Nevertheless, we must not think that Paul was thus closed in a blind event. The contrary is true because the Risen Christ is the light of truth, the light of God himself. This expanded his heart and made it open to all. At this moment he did not lose all that was good and true in his life, in his heritage, but he understood wisdom, truth, the depth of the law and of the prophets in a new way and in a new way made them his own. At the same time, his reasoning was open to pagan wisdom. Being open to Christ with all his heart, he had become capable of an ample dialogue with everyone, he had become capable of making himself everything to everyone. Thus, he could truly be the Apostle to the Gentiles.

Turning now to ourselves, let us ask what this means for us. It means that for us too Christianity is not a new philosophy or a new morality. We are only Christians if we encounter Christ. Of course, he does not show himself to us in this overwhelming, luminous way, as he did to Paul to make him the Apostle to all peoples. But we too can encounter Christ in reading Sacred Scripture, in prayer, in the liturgical life of the Church. We can touch Christ's Heart and feel him touching ours. Only in this personal relationship with Christ, only in this encounter with the Risen One do we truly become Christians. And in this way our reason opens, all Christ's wisdom opens as do all the riches of truth.

Therefore, let us pray the Lord to illumine us, to grant us an encounter with his presence in our world, and thus to grant us a lively faith, an open heart and great love for all, which is capable of renewing the world.

IN CONVERSIONE S. PAULI, APOSTOLI

Ad Officium lectionis: saec XVIII

Pressi malórum póndere

te, Paule, adímus súpplices,

qui certa largus désuper

dabis salútis pígnora.

Nam tu beáto cóncitus

divíni amóris ímpetu,

quos insecútor óderas,

defénsor inde amplécteris.

Amóris, eia, prístini

ne sis, precámur, ímmemor,

et nos supérnæ lánguidos

in spem redúcas grátiæ.

Te deprecánte flóreat

ignára damni cáritas,

quam nulla turbent iúrgia

nec ullus error sáuciet.

O grata cælo víctima,

te, lux amórque Géntium,

o Paule, clarum víndicem,

nos te patrónum póscimus.

Laus Trinitáti, cántica

sint sempitérnæ glóriæ,

quæ nos boni certáminis

tecum corónet præmiis. Amen.

Pressed down by the weight of evil, O Paul, we come to you praying that you will give us from above sure pledges of our salvation. For you aroused by the blessed blow of divine love, first persecuted those whom you hated and then as their defender embraced them.  Ah, do not forget your first love, we pray, and lead us back in our weakness to the hope of heavenly grace. By your prayers may love, which knows not damnation, flourish, love which is disturbed by no murmuring and which no error can wound.  O victim pleasing to heaven, light and love of the Gentiles, O Paul, we pray to you, our glorious avenger and patron. A hymn of praise to the eternal glory of the Trinity, who crowns us with you, the reward for those who have fought the good fight. Amen.

Ad Laudes matutinis: saec. VIII-IX

Doctor egrégie, Paule, mores ínstrue

et mente polum nos transférre sátage,

donec perféctum largiátur plénius,

evacuáto quod ex parte gérimus.

Sit Trinitáti sempitérna glória,

honor, potéstas atque iubilátio,

in unitáte, cui manet impérium

ex tunc et modo per ætérna sæcula. Amen

Doctor without equal, Paul, instruct  our life and mind that we be set on the path to heaven;  grant that we may more fully  possess what has been perfected and what we now know only in part.  Glory be to the eternal Trinity, honor, power and praise in the Unity, whose authority abides now and for eternal ages. Amen.

Ad Vesperas: Petrus Damianus

Excélsam Pauli glóriam

concélebret Ecclésia,

quem mire sibi apóstolum

ex hoste fecit Dóminus.

Quibus succénsus æstibus

in Christi nomen sæviit,

exársit his impénsius

amórem Christi prædicans.

O magnum Pauli méritum!

Cælum conscéndit tértium,

audit verba mystérii

quæ nullus audet éloqui.

Dum verbi spargit sémina,

seges surgit ubérrima;

sic cæli replent hórreum

bonórum fruges óperum.

Micántis more lámpadis

perfúndit orbem rádiis;

fugat errórum ténebras,

ut sola regnet véritas.

Christo sit omnis glória,

cum Patre et almo Spíritu,

qui dedit vas tam fúlgidum

electiónis géntibus. Amen.

The Church celebrates the most high glory of Paul, an enemy, whom the Lord wondrously made an apostle. Burning with zeal he savagely raged against the name of Christ; aroused by a more intense fire he preached the love of Christ. O great merit of Paul! He ascended to the third heaven, he hears the words of the mystery, which he dares not tell anyone. While he scattered the seed of the word, a very rich harvest arouse; thus he filled the granaries of heaven with the fruit of good works. As a bright lamp he poured rays of light upon the world; he put to flight the darkness of error that the truth alone should reign. To Christ be all glory, with the Father and the Holy Spirit, who gave to the Gentiles such resplendent vessel of election. Amen.

Prudentius on St. Vincent Martyr

Iam carceralis caecitas

splendore lucis fulgurat,

duplexque morsus stipitis

ruptis cavernis dissilit.

Agnoscit hic Vincentius

adesse, quod speraverat,

tanti laboris praemium,

Christum datorem luminis.

Cernit deinde, fragmina

iam testularum mollibus

vestire semet floribus

redolente nectar carcere.

Quin et frequentes angeli

stant ac loquuntur cominus:

quorum unus ore augustior

conpellat his dictis virum:

“Exurge, martyr inclite,

exurge securus tui,

exurge et almis coetibus

noster sodalis addere.

“Decursa iam satis tibi

paenae minacis munia,

pulcroque mortis exitu

omnis peracta est passio.

“O miles invictissime,

fortissimorum fortior,

iam te ipsa saeva et aspera

tormenta victorem tremunt.

“Spectator haec Christus deus

conpensat aevo intermino,

propriaeque conlegam crucis

larga coronat dextera.

“Pone hoc caducum vasculum

conpage textum terrea,

quod dissipatum solvitur,

et liber in caelum veni.”

Now dazzling gleams, O wonder!

Through the dark chamber wave:

Now burst the stocks asunder,

Yawns wide the dungeon-cave.

At once Vincentius haileth

The prize of hard won fight:

Bright Hope o’er gloom prevaileth,

Tis Christ who gives the light.

Sweet flow’rets are enwreathing

Those jagged shards and stones;

Strange nectar scents are breathing

Around that house of groans.

Angels their voices blended

Close to the dying man,

And one in form more splendid

Than all the rest, began.

“Arise, thou glorious Martyr,

All anxious care dismiss,

In Heaven is sealed thy charter,

Come range with us in bliss.

“Thy race is run, and vanished

The trial pangs accurst;

By death triumphant banished,

Torture has done her worst.

“O warrior staunch and peerless,

O bravest of the brave,

The palm to thee, the fearless,

Aghast those torments gave.

“O’er fellow-sufferer bending

The Christ, whose love o’erflows,

With crown of life unending

Indemnifies his woes.

“Come, disenthralled spirit,

Leave here this fragile shell,

Come heavenward and inherit

Fit home wherein to dwell.”

S. AGNETIS, VIRGINIS ET MARTYRIS

Ad Officium lectionis: Alfanus I salernensis: Saint Alfanus I or Alfano I (died 1085) was the Archbishop of Salerno from 1058 to his death. He was famed as a translator, writer, theologian, and medical doctor in the eleventh century. He was a physician before he became archbishop, one of the earliest great doctors of the Schola Medica Salernitana.

Igne divíni rádians amóris

córporis sexum superávit Agnes,

et super carnem potuére carnis

  claustra pudícæ.

Spíritum celsæ cápiunt cohórtes

cándidum, cæli super astra tollunt;

iúngitur Sponsi thálamis pudíca

  sponsa beátis.

Virgo, nunc nostræ miserére sortis

et, tuum quisquis célebrat tropæum,

ímpetret sibi véniam reátus

  atque salútem.

Redde pacátum pópulo precánti

príncipem cæli dominúmque terræ,

donet ut pacem pius et quiétæ

  témpora vitæ.

Láudibus mitem celebrémus Agnum,

casta quem sponsum sibi legit Agnes,

astra qui cæli moderátur atque

  cuncta gubérnat. Amen.

Radiating with the fire of divine love.  Agnes overcame the sex of her body, and rising above her flesh was enclosed in pure flesh. The heavenly cohorts take her bright spirit and carry her beyond the stars; the pure bride is united to the wedding chamber of the Bridegroom. O Virgin, now have mercy on our lot and, for those who celebrate your triumph, seek pardon for our sins and salvation. Make peaceful the people who entreat the Prince of heaven and Lord of earth that He in love may give us times of of a restful life. With praises let us celebrate the gentle Lamb, who chaste Agnes chose as her bridegroom, He who governs the stars of heaven and guides all things. Amen.

Ad Laudes matutinas & ad Vesperas: Ambrosius

WALSH AND HUSCH: The close correspondence between the content of this hymn and Ambrose's De virginibus, which incorporates a sermon delivered on the feast of Saint Agnes, sufficiently justifies the ascription of this hymn to Ambrose. . . he drew upon oral accounts of the martyrdom of the saint, who was executed probably in the persecution of Diocletian in 304—5.  It is the birthday of St. Agnes, i.e. the day of her death.

Agnes beátæ vírginis (1)

natális est, quo spíritum

cælo refúdit débitum,

pio sacráta sánguine.

Matúra martýrio fuit (2)

matúra nondum núptiis;

prodíre quis nuptum putet,

sic læta vultu dúcitur.

Aras nefándi núminis (3)

adolére tædis cógitur;

respóndet: «Haud tales faces

sumpsére Christi vírgines.

Hic ignis extínguit fidem,

hæc flamma lumen éripit;

hic, hic feríte, ut prófluo (4)

cruóre restínguam focos».

Percússa quam pompam tulit!

Nam veste se totam tegens,

terram genu flexo petit

lapsu verecúndo cadens.

1.       Agnes. . . natalis: Agnes is a Greek genitive, literally meaning "of the pure one." 2. matura nondum nuptiis: She is said to have been twelve years old, the minimum age for marriage according to Roman law. 3. According to Prudentius the deity was Minerva. 4. Agnes offers her breast to the sword, but she is decapitated.

It is the birthday of the blessed virgin, Agnes, when she paid the debt owed the heaven with her loving and holy blood. She was old enough to die a martyr, but not to wed; but one would think that she was going to her wedding with such a joyful countenance was she led. Compelled to lite the altar of the profane and loathsome god, she responded: “torches such as these the virgins of Christ have never borne.  This fire extinguishes faith, this flame removes the light; strike here, here, that my blood may put out the torch.” Struck she displayed a noble character, covering herself with her robe, on bended knee she seeks the ground, but even falling she maintains her modesty.

Cassiodorus and Hugh of St. Victor: Psalm 17

Hugh of St. Victor: John Mason Neale, Commentary on the Psalms

First, he is our Savior because he saves us from the power of the devil; then our defense, because since we distrust our own strength, he undertakes the charge of us; our Stony Rock, to support us, when we stand; our strength to crown us when we fight. Our Savior in Baptism, our defense in repentance, our Stony Rock by patience, our strength by victory. The order of this first verse is the order of escaping evil.

Cassiodorus: Commentary on Psalm 17

2. I will love thee, O Lord, my strength. He loves the Lord, for he obeys his commands devotedly. As Christ says in the Gospels: He that hearth my commandments and keepeth them, he it is that loveth me. Diligo (I love) derives from de omnibus eligo (I select from all). Note that the love promised for the future is such as is seen never to have failed. My strength: the prophet is freed from his foes, and rightly proclaims the Lord as His strength, for by His gift he was made to appear stronger to his enemies. This is the twelfth type of definition, which Greek calls kat'epainon and Latin per laudem. His proclamation announces God's nature in individual and varying words: now strength, now firmament, now refuge, now deliverer, now helper, now protector, now horn of salvation. All these terms beautifully denote what the Lord is.

3. The Lord is my firmament, my refuge, and my deliverer: my God is my helper. He justly calls the Lord his firmament, for He enabled him to stand firm in the line against his enemies, and to fight with lively spirit. And my refuge. Precisely so, for when he needed advice, he took refuge in the Scriptures, and found what could help him through the prompting of the Godhead. He rightly proclaims the Lord as his Liberator, for He freed him from the anger of Saul the most savage king as if from the mouth of hell. My God is my helper: charmed by the sweetness of what has been granted him, he repeats in summary the earlier things he has said, for God was everywhere at hand, and guarded him with the protection of His strength. But note that he runs through all the epithets in such a way as not to presume that gifts have been bestowed on his own deserving merit.

And in him will I put my trust. My protector and the horn of my salvation, my helper. He now makes a trusting request, as one who after seeing examples of the Lord's kindnesses is confident of His grace, for he says that he has trusting hope for the future, having experienced the Lord as Helper in the past. My protector expresses his being guarded when ambuscaded by his enemies. The description of the Lord here as the horn of his salvation refers to the scattering of the enemy, for horns are beasts' weapons by which they maintain their safety in crafty contention. My helper: the sweetness of the kindness made him repeat the phrase, for earlier he called Him by the same word helper, which he repeats here.