Our Lady and Epiphany

 

St. Peter Damiani: Sermon 1. post.ini. Mary is our star

B0th Jews and gentiles were in the dark until the appointed time came. But when that time came, for men abiding in a land where death overshadowed them, for Jews and gentiles alike, the dawn broke. Thus, it was that at the birth of Christ, God's glory shone about the shepherds, for the angel brought them the good news of a great rejoicing; l and again on that day a star shone to announce that the Savior had been born.

Well might the gentiles be glad and the Jews rejoice, for where a star had glittered the Sun now shone: the Virgin's Maker had himself been made, and that in a thing of his own making—that same Virgin. The place of the Sun's rising had been marked by a star; a star had heralded his coming.

There are four main points, brethren, to consider in the stars. A star is essentially a thing of fire; it is by nature bright and shining; it sends out rays; it shines in the darkness. These same points are to be found in that other star of ours, the Virgin Mary. A star, as we said, is essentially a thing of fire, and so is the Virgin Mary: she is the burning bush in which the Lord appeared to Moses. The bush was seen to be on fire, and yet it did not burn away; the Virgin was obviously pregnant, and yet she had not been burned by the flames of lust. She is bright and shining, too, by nature; so much so that the Song of Songs says of her: Who is this, whose coming shews like the dawn of day? No moon so fair, no dawn so majestic. She sent out a Ray that penetrates to the inmost places of the heart; no thought or desire escapes his scrutiny: for God's Word is something alive, full of energy; it can penetrate deeper than any two-edged sword, reaching the very division between soul and spirit. And just as the ray comes out of the star and leaves the star as it was before, so the Virgin's Son came out of his mother and left her still a virgin. The stars shine in the darkness, and the Virgin shone with extraordinary luster in the darkness of this world. "All heresy everywhere she destroyed unaided",  we sing of her; and so she did. 

Such, then, brethren, is this star of ours, Mary the Virgin, star of the sea; and since she has left us her example and we are to follow in her footsteps, such should our own souls be. We too should be essentially creatures of fire; the fire we should have within us is the one the Lord came to spread over the earth. We too should be bright and shining; and if once we were all darkness, now, in the Lord, we must be all daylight. 8 We must put on the armor of light and pass our time honorably, as is fitting in the day-time. We must also send out rays, brethren: we must do good works; for we are told: Your loins must be girt, and your lamps burning. And as the stars shine in the darkness, so must we shine, brethren, in the darkness of this world. You shine out among them, Scripture says, like the luminaries set in the firmament.

So then, brethren, if we want to reach the true Sun, we shall be able to do so by following the Virgin, our star.

IN EPIPHANIA DOMINI

 

 

St. Augustine, Homily 200 for the Epiphany

Magi come from the East to adore the Virgin's Child. Today we celebrate this event; we pay our respects and deliver a sermon in keeping with the feast. This day first shone resplendently for the Magi; its anniversary is renewed by us with a festal rejoicing. They were the first-fruits of the Gentiles; we are a nation of Gen- tiles. The words of Apostles announced His birth to us; a star was, as it were, the language of heaven for them; like the heavens, therefore, the Apostles announced the glory of God to us. Why should we not recognize as heavens those who have become the abode of God, as it is written: The soul of the just is the seat of wisdom? [Wis. 71] For, through these heavens [the Apostles], the One who made and who dwells in the heavens has sounded forth. The earth trembled at the sound and now, behold, it believes. O mighty mystery! The Lord lay in a manger, yet He drew the Magi from the East. He was hidden in a stable, yet He was acknowledged in the heavens, so that, thus recognized in the heavens, He might be manifested in the stable and that this day might be called the Epiphany or, in the Latin derivative, the Manifestation. Thus, at one and the same time, He set His seal of approval on His high and His lowly estate, so that He to whom the heavens bore witness by a starry sign might, when sought, be found in an insignificant dwelling where, helpless in His tiny frame and wrapped in swaddling clothes, He might be adored by the Magi and feared by the wicked.

Now, then, my dearly beloved sons and heirs of grace, look to your vocation and, since Christ has been revealed to both Jews and Gentiles as the cornerstone, cling together with most constant affection. For He was manifested in the very cradle of His infancy to those who were near and to those who were afar—to the Jews whose shepherds were nearby; to the Gentiles whose M gi were at a great distance. The former came to Him on the very day of His birth; the latter are believed to have come on this day. He was not revealed, therefore, to the shepherds because they were learned, nor to the Magi because they were righteous, for ignorance abounds in the rusticity of shepherds and impiety amid the sacrileges of the Magi. He, the cornerstone, joined both groups to Himself since He came to choose the foolish things of the world in order to put to shame the wise and to call sinners, not the just [Mt. 9, 13], so that the mighty would not be lifted up nor the lowly be in despair.

 

 

Vesperas I & Laudes: Prudentius

 

From Cantus XII of The Cathemerinon.  

 

Quicúmque Christum quæritis, (1)

óculos in altum tóllite:

illic licébit vísere

signum perénnis glóriæ.

 

Hæc stella, quæ solis rotam

vincit decóre ac lúmine,

venísse terris núntiat

cum carne terréstri Deum.

 

En, Pérsici ex orbis sinu,

sol unde sumit iánuam,

cernunt períti intérpretes

regále vexíllum magi.

 

«Quis iste tantus — ínquiunt —

regnátor astris ímperans,

quem sic tremunt cæléstia,

cui lux et æthra insérviunt?

 

Illústre quiddam cérnimus

quod nésciat finem pati,

sublíme, celsum, intérminum,

antíquius cælo et chao.

 

Hic ille rex est géntium

populíque rex Iudáici,

promíssus Abrahæ patri

eiúsque in ævum sémini».

 

Iesu, tibi sit glória,

qui te revélas géntibus,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

 All you who seek Christ, raise your eyes to the sky, there you will see a sign of eternal glory. This star, which in beauty and light triumphs over the rotation of the sun, proclaims to earth that God has come with earthly flesh. Look, Persians come from the part of earth where the sun makes its entrance, the Magi skilled in interpreting signs come to find the banner of the King. They ask “where is such a great Ruler of the stars who commands that the heavens tremble before him, whom the light and sky obey?

The brightness we found will know no end: the most high, heavenly, infinite, older than heaven and the formless void. This is the King of the nations, the King of the Jews, promised to Father Abraham and his seed forever. O Jesus, to you be glory, you who revealed yourself to the Gentiles, with the Father and loving Spirit for eternal ages. Amen.

 

Ad Officium lectionis: Prudentius

 

The continuation of Quicumque Christum quaeritis.

 Magi vidéntes párvulum

eóa promunt múnera,

stratíque votis ófferunt

tus, myrrham et aurum régium.

 

Agnósce clara insígnia

virtútis ac regni tui,

Puer, cui trinam Pater

prædestinávit índolem:

 

Regem Deúmque annúntiant

thesáurus et fragrans odor

turis Sabæi, at mýrrheus

pulvis sepúlcrum prædocet.

 

O sola magnárum úrbium

maior Bethlem, cui cóntigit

ducem salútis cælitus

incorporátum gígnere!

 

Hunc et prophétis téstibus

îsdémque signatóribus

testátor et sator iubet

adíre regnum et cérnere:

 

Regnum quod ambit ómnia

dia et marína et térrea

a solis ortu ad éxitum

et tártara et cælum supra.

 

Iesu, tibi sit glória,

qui te revélas géntibus,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

The Magi seeing the baby present him with gifts from the East, prostrate they offer prayers incense, myrrh and gold fit for kings. Child, recognize these clear signs of your power and your kingdom, to you the Father predestined a threefold nature. The treasure of gold and the fragrant smell of the incense of Sheba proclaim you King and God, while the myrrh dust foretells the tomb. Bethlehem, greater than all great cities, where the Captain of heavenly salvation took flesh and was born.  Here in accord with prophetic testimony and witness the Father and Testator commands that the kingdom come and be seen.  A kingdom which encompasses all things, divinity, sea and earth from the rising of the sun to its setting both the underworld and the heaven above.  O Jesus, to you be glory, you who revealed yourself to the Gentiles, with the Father and loving Spirit for eternal ages. Amen.

 

 

Vesperas II: Sedulius

This hymn continues A solis ortus cardine. The manifestation of Christ as threefold: to the Gentiles in the Magi; to the Jews in the baptism of Christ in the Jordan; and to the Apostles at the wedding in Cana. The three middle stanzas each in turn address the Magi, the Baptism and Wedding at Cana.

 

Hostis Heródes ímpie,

Christum veníre quid times?

Non éripit mortália

qui regna dat cæléstia.

 

Ibant magi, qua vénerant

stellam sequéntes præviam,

lumen requírunt lúmine,

Deum faténtur múnere.

 

Lavácra puri gúrgitis

cæléstis Agnus áttigit;

peccáta quæ non détulit

nos abluéndo sústulit.

 

Novum genus poténtiæ:

aquæ rubéscunt hýdriæ,

vinúmque iussa fúndere

mutávit unda oríginem.

 

Iesu, tibi sit glória,

qui te revélas géntibus,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

Why, O impious Herod, do you fear the coming of Christ? He who gives a heavenly kingdom does not usurp mortal ones. Following the lead of the star, the Magi came to worship, by light they seek light, by their gifts they profess him to be God. The heavenly Lamb touched Jordan’s cleansing waters; by washing he took washed us from sins that were not his own. A new type of power: the water in the jars becomes red and by his command wine flows out, its nature transformed. O Jesus, to you be glory, you who revealed yourself to the Gentiles, with the Father and loving Spirit for eternal ages. Amen

Homily by St. Bernard, Abbot: 1st on the Circumcision

 

 Homily by St. Bernard, Abbot: 1st on the Circumcision

Behold a mystery, great and full of wonder! The Child is circumcised, and His Name is called Jesus. Why are these two things thus mentioned together? It would seem that circumcision should rather be for the saved than for the Savior; that the Savior ought rather to be Circumciser than circumcised. But behold here the Mediator between God and men, how even from His childhood He joins the things of the Highest to the things of the lowest, the things of God to the things of men. He is born of a woman, but her womb is made fruitful without the loss of the flower of her virginity. He is wrapped in swaddling-bands, but these swaddling-bands are a theme for the jubilation of angels. He is laid in a manger, but a bright star stands in heaven over the place. So also, in His circumcision, the ceremony gave proof of the reality of the Manhood which He had taken, and that Name which is above every name proclaimed the glory of His Blessed Majesty. As very son of Abraham He underwent circumcision; He assumed the Name of Jesus as very Son of God.

Why Jesus bears not that Name as others have borne it before Him, as a vain and empty title. It is not in Him the shadow of a great Name, but the very meaning of that Name. That His Name was revealed from heaven, is attested by the Evangelist, where it is written, Which was so named of the Angel before He was conceived in the womb. After Jesus was born, men called Him Jesus, but angels called Him Jesus, before He was conceived in the womb. The One Lord is the Savior of angels and of men; of men, since His Incarnation; of angels, from the beginning of their creation. His Name, saith the Evangelist, was called Jesus, which was so named of the Angel before He was conceived in the womb. In the mouth therefore of two or three witnesses is every word established; and that word whereof the Prophet spoke as cut short, is set forth at length in the Gospel: the Word made Flesh.

It is no wonder that it should be at His circumcision that the Name of Jesus (which is, being interpreted, Savior is given to the Child Who is born unto us, for it was then that He for the first time shed that sinless Blood Which is the mean whereby He hath chosen to work out our salvation. It is no matter for the speculation of Christians why the Lord Christ was pleased to be circumcised. He was circumcised for the same reason for which He was born, and for which He suffered. Neither one nor the other was for Himself, but all for the sake of the elect. He was not born in sin; He was not circumcised to separate Him from sin; neither did He die for sins of His own, but for ours. Which was so named of the Angel before He was conceived in the womb. The Angel indeed gave Him that title of Savior, but not for the first time. Savior is His Name from everlasting; He hath it of His own proper nature to save. This title He hath in Himself, not by the gift of anything that He hath made, be it man or Angel.

From a Letter of Blessed Henry Suso on Devotion to the Divine Name of Jesus

 

 It is good that in many places that the Solemnity of the Epiphany has been restored to its traditional day. However, it does leave something missing on the Sunday before the Epiphany. It the older liturgies it was the Holy Name of Jesus. The Dominicans at least have preserved this devotion to the Lord’s most Holy Name. This feast was restored to the Roman Missal in 2002 and is celebrated as a Feast in the Western Dominican Province as its titular feast. It may also be celebrated as a Solemnity with 1^st Vespers.  

The almighty and eternal God makes a request of the pure soul: “Place me as a seal upon your heart." Hence the sincere lover of God should always hold in check from the mouth of the soul certain harmful images or ideas. As a result, the heart of the lover is inflamed and roused with love for God.

If in this life the highest perfection is to be continually mindful of God, to long for God in our heart, to speak frequently of God, to fix God's words firmly in our mind, to act or refrain from acting because of God, then we should contemplate God alone and focus all our attention upon God. Let our eyes gaze lovingly upon God, our ears listen to the exhortations of God, and our heart, senses, and spirit lovingly embrace God. When we offend God, let us be reconciled through prayer. When God tries us, let us bear it calmly. When God hides from us, let us search and never stop until we have found God. When we have found God, let us reverently hold fast to God,

Whether we are on the move or at rest, whether we are drinking or eating, that mark of the most glorious name of Jesus should be inscribed upon our hearts. When we have the strength to fulfill no other task, at least let us fix him upon our hearts with our eyes.

Let us turn over his most sweet name in our mouths and while we are awake be so intent upon him that we dream of him while we are asleep. Let us exclaim with the Prophet: "O eternal God! O most sweet Wisdom! How good you are to the soul who seeks you and desires you alone."

This, indeed, is the best spiritual exercise of all, for continuous prayer is considered the crown of all spiritual exercises. Everything else is directed toward it as its goal. What other activity, I ask, is there in heaven other than contemplating, loving and praising God?

Therefore, the more lovingly we impress on our hearts the Lord God, that eternal Wisdom, the more often we contemplate and cling to God with the arms of our hearts, and the more lovingly are we embraced by God in this life and in our future life.

A reading from the writings of Eric Lionel Mascall

From "The Customary of Our Lady of Walsingham"

Mary is our mother, because we are members of her Son, because we have, not just metaphorically, but really, been adopted into him. By our baptism we have been incorporated into the human nature which he took from her and which still continues to exists in its ascended glory. If Christ had ceased to be man at his ascension — and it is to be feared that only too many Christians unreflectively assume that he did — then Mary would have ceased to be his mother, our incorporation into him would be a mere fiction, and so would our relation to him. But the Catholic doctrine of the Incarnation declares that the eternal Son of God, who at one moment in the world’s history took human nature in the womb of Blessed Mary, is, in that human nature, man for evermore. […] Mary is the mother of Jesus and of those who are incorporated into him, the mother of the Church which is his Mystical Body and which, because a man and his bride are one flesh, is also Christ’s bride.

The Incarnation took place at the Annunciation, when in response to Mary’s Fiat, the Word was made very man in her womb. But the further fact of her relation to the Church and its members had to wait for the Ascension and for the descent of the Spirit at Pentecost, when the Church, whose archetypal substance already existed in the manhood of Jesus, was fully and visibly constituted in power. In the Ascension the Lord’s human nature was withdrawn from human sight and touch. From then until Pentecost the apostolic group was the Church in expectancy and potentiality, awaiting its activation by the Spirit and the communication to it of the full reality of Christ’s manhood.

When the Spirit descended in tongues of fire, it was to make the waiting group into the mystical Body of Christ in a way analogous to that in which the descent of the Spirit upon Mary at her Annunciation had formed the natural body of Christ in her womb. Nevertheless, although the Mystical Body came into being by this new descent of the Spirit, there was not a new incarnation, Christ was not becoming man a second time, he was not assuming a new nature; the human nature which he had taken from his mother, in which he had died for our sins and risen again for our justification, was being made present under a new mode. There are not, strictly speaking, two bodies of Christ, a natural and a mystical, but one body of Christ which is manifested in two forms.

Nor does the story end here, for that part of the Mystical Body which is on earth needs to be continually nourished and sustained, as Christ’s natural body did before its glorification. It is through the Eucharistic Body of the Blessed Sacrament that this takes place. Here again, there is not a new incarnation, but in the Eucharist the human nature which Christ took from his mother is made present in yet another form, a form through which that part of the Mystical Body which is still in via on earth is repeatedly sustained and renewed.

In all these modes of manifestation, the human nature of Christ is the human nature which he took from Mary. The descent of the Holy Spirit on Mary at the Annunciation first formed it, the descent of the Holy Spirit upon the Apostles at Pentecost released it, so to speak, in the world as the Mystical Body of the Church, and the descent of the Holy Spirit upon the Eucharistic elements brings it to us as the Sacramental Body.

But in all these manifestations and expressions, it is one and the same Body, the Body which was formed in Mary’s womb, and so when we return from the Altar, having received the sacramental Body of Christ and having thereby been received more firmly into his Mystical Body, we can say with a new emphasis the words that, in the Genesis story, Adam said after he had tasted the food given him by the first Eve: ‘The woman gave me, and I did eat’ (Gen 3:12).

For it is the very body, the human nature, which Christ took from his mother, on which we are fed in the Holy Eucharist.

And Jesus and his members are one Body, the Whole Christ, and Mary is his mother and theirs. 

SOLLEMNITAS SANCTÆ DEI GENETRICIS MARIÆ

 

Homily by S. Bernard, Abbot, in Praise of the Virgin Mary

Mary addressed the Son, God and Lord of Angels, saying, Son, why have you so dealt with us? Who among the Angels would thus dare? It is enough for them, and more than enough, that, while they are spirits by creation, by grace they are both made and called Angels, as David witnesses: Who makes his Angels spirits. But Mary, knowing herself to be his Mother, with confidence named this Majesty, Son, he whom they serve with reverence: neither did God disdain to be called what he had deigned to become. For a little later it is written: And he was subject unto them. Who, unto whom? God to man, God, I say, unto whom Angels are subject, whom Principalities and Powers adore, he was subject to Mary.

Come and marvel at these things and say which is the greater wonder, the infinite loving-kindness of the Son, or the pre-eminent honor of the parents. Each is amazing, each is marvelous: that God should comply with man is an unparalleled example of humility; that man should have dominion over God is a unique exaltation. In special praise of virgins, we sing that they follow the Lamb whithersoever he goes. What praise would you deem worthy for the one who leads him? Learn, O man, to obey; learn, O earth, to submit; learn, O dust, to comply. The Evangelist is speaking of the Creator, and he says, And he was subject unto them: there is no question of doubt: to Mary and to Joseph. Then blush, you creature of ashes! God humbles himself, do you exalt yourself? God subjects himself to men, and do you want to lord it over them, to set yourself over your Creator?

Vesperas I & II: Prudentius

Corde natus ex Paréntis

ante mundi exórdium,

Alpha et Omega vocátus,

ipse fons et cláusula

ómnium quæ sunt, fuérunt

quæque post futúra sunt.

  

Córporis formam cadúci, 

membra morti obnóxia

índuit, ne gens períret

primoplásti ex gérmine,

mérserat quam lex profúndo

noxiális tártaro.

O beátus ortus ille,

Virgo cum puérpera

édidit nostram salútem

feta Sancto Spíritu,

et puer redémptor orbis

os sacrátum prótulit.

Ecce, quem vates vetústis

concinébant sæculis,

quem prophetárum fidéles

páginæ spopónderant,

émicat promíssus olim:

cuncta colláudent eum!

Glóriam Patri melódis 

personémus vócibus;

glóriam Christo canámus,

matre nato vírgine,

inclitóque sempitérnam

glóriam Paráclito. Amen.

Born from the heart of the Father before the beginning of the world, called Alpha and Omega, himself the source and the end of all which exist, have existed and which afterwards shall exist. Clothed in the form of the frail body, his members subject to death, that the people not perish from the seed of the firstborn Adam whom the law of death submerged in deepest hell.  O blessed birth from the childbearing Virgin, made fertile by the Holy Spirit, which brought forth our salvation and the Child, the Redeemer of the world revealed his face. Behold him of whom the ancient seers sang through the centuries, him whom before the writing of the faithful prophets had promised, let all things praise him.  With melodious voices let us sing the glory of the Father, chant glory to Christ, born of a Virgin Mother and eternal glory to the great Paraclete. Amen.

Officium lectionis: saec. VII-VIII

Radix Iesse flóruit

et virga fructum édidit;

fecúnda partum prótulit

et virgo mater pérmanet.

Præsæpe poni pértulit

qui lucis auctor éxstitit;

cum Patre cælos cóndidit,

sub matre pannos índuit.

Legem dedit qui sæculo,

cuius decem præcépta sunt,

dignándo factus est homo

sub legis esse vínculo.

Iam lux salúsque náscitur,

nox díffugit, mors víncitur;

veníte, gentes, crédite:

Deum María prótulit.

The root of Jesse has flowered and the branch has given forth fruit; the fertile Mother has borne a Son, yet remains a Virgin. He endures the manger, he who is the Creator of light; with his Father he created the heavens but he is clothed in diapers by his Mother. He who gave the Law to the world, the ten commandments, condescends to be made man, to be constrained by the chain of the Law.  Now light and salvation are born, night flees and death is conquered; come, you nations, believe: Mary has given birth to God.

Laudes: saec. IX

Fit porta Christi pérvia

omni reférta grátia,

transítque rex, et pérmanet

clausa, ut fuit, per sæcula.

Summi Paréntis Fílius

procéssit aula Vírginis,

sponsus, redémptor, cónditor

suæ gigas Ecclésiæ:

Honor matris et gáudium,

imménsa spes credéntium,

lapis de monte véniens

mundúmque replens grátia.

Exsúltet omnis ánima,

quod nunc salvátor géntium

advénit mundi Dóminus

redímere quos cóndidit.

Christo sit omnis glória,

quem Pater Deum génuit,

quem Virgo mater édidit

fecúnda Sancto Spíritu. Amen.

A path is made through the gate of Christ, Mary full of all grace, through her the King has passed and she remains closed, as it was and ever shall be. The Son of the most-high Father came forth from the Virgin’s womb, Bridegroom, Redeemer, Giant of his Church.  The honor and joy of his Mother, the great hope of believers, the stone falling down from the mountain, filling the world with grace. Let every soul exult, for now the Savior of the nations, the Lord of the world comes to redeem what he created. To Christ be all glory, whom the Father begot, whom the Virgin Mother brought forth, herself made fertile by the Holy Spirit. Amen.

 

SS. INNOCENTIUM, MARTYRUM

 

TO-DAY, beloved brethren, we are celebrating the birthday of those children, who, as the Gospel tells us, were slain by the cruel king Herod. Let the world rejoice with great gladness, because she is the fecund parent of this great and powerful army of heavenly soldiers. The heathen foe could never have benefited these little ones by his goodwill as much as he did by his hatred. THIS day's holy festival shows that in proportion as his wickedness abounded towards these blessed little ones, so was the grace of blessedness poured forth upon them. Blessed art thou, O Bethlehem in the land of Juda: in thee was perpetuated the wicked crime of Herod the king; his massacre of these children: and therefore, hast thou been found worthy to offer to God in one offering a white-robed multitude of innocent children.

 

MOST fittingly do we keep the festival of their birthday, for their birth from this world into life eternal is more blessed than that from their mothers' wombs. They attained unto life eternal and joined the ranks of the blessed before they had tasted life here on earth. THE precious death of other martyrs deserves praise for its testimony—those who have fought a good fight and finished their course; but death gave glory to these Innocents at the opening of their life, by closing it immediately. Herod in his wickedness snatched these sucklings from their mothers' breasts; rightly are they called the flowers of martyrdom, for they sprang up in the midst of the winter of unbelief, as the first opening buds of the Church, and were nipped by the frost of persecution.

St. Augustine

 

 

Office of Readings: the Venerable Bede

 

Hymnum canéntes mártyrum

dicámus Innocéntium,

quos terra deflens pérdidit,

gaudens sed æthra súscipit;

 

Quos rex perémit ímpius,

pius sed Auctor cólligit,

secum beátos cóllocans

in luce regni pérpetis.

 

Præclára Christo splénduit

mors ínnocens fidélium;

cælis ferébat ángeli

bimos et infra párvulos.

 

O quam beáta cívitas,

in qua Redémptor náscitur,

natóque primæ mártyrum

in qua dicántur hóstiæ!

 

Astant niténtes fúlgidis

eius throno nunc véstibus,

stolas suas qui láverant

Agni rubéntes sánguine.

 

Let us sing a hymn of the Innocent Martyrs, at whose destruction the earth weeps but heaven rejoices to receive them. A wicked king destroyed them but a loving Creator gathered them to himself, these blessed ones he gathered in the light of his eternal kingdom. In the presence of Christ the innocent death of the faithful brightly shone; the angels bring to heaven the little ones two years and under. O blessed city, where the Redeemer was born and by that birth is declared the first sacrifices of the martyrs.  Now before the throne they stand brightly   in shining vestments, those who wash their stoles in the red blood of the Lamb. 

 

Lauds: Prudentius

 

Audit tyránnus ánxius

adésse regum príncipem,

qui nomen Israel regat

teneátque David régiam.

 

Exclámat amens núntio:

«Succéssor instat, péllimur;

satélles, i, ferrum rape,

perfúnde cunas sánguine!».

 

Quo próficit tantum nefas?

Quid crimen Heródem iuvat?

Unus tot inter fúnera

impúne Christus tóllitur.

 

Salvéte, flores mártyrum,

quos lucis ipso in límine

Christi insecútor sústulit

ceu turbo nascéntes rosas.

 

Vos prima Christi víctima,

grex immolatórum tener,

aram sub ipsum símplices

palma et corónis lúditis.

 

The tyrant anxiously hears that the King of kings is coming, he who is named to rule Israel and govern the kingdom of David. Outraged he cries to the messenger: “a successor is at hand; we will be cast out: men, grab your swords: fill the cradles with blood.” What is the benefit of such an offense?  How will such a crime help Herod? Christ alone among so many dead escapes safely. Hail, flowers of the martyrs, those on the very threshold of life; the persecutor of Christ like fresh roses in the wind. You the first offerings of Christ, the tender flock of the sacrificed, under the altar you innocently play with palms and crowns.