Concéde nobis,
fámulis tuis, quǽsumus, Dómine, ut exémplis Fílii tui passiónis instrúcti ad
iugum eius suáve portándum simus semper idónei.
Grant to us, your servants, we
beseech you, O Lord, that being instructed by the examples of the passion of
your Son, we might ever be fit to carry his sweet yoke.
Those who are pursuing the same objective, if they
live together, will find many advantages in this sharing of their life.
In the first place, none of us is self-sufficient when it is a question of material needs. We all need one another to procure the necessities of life.
The foot, for example, is capable of doing certain things on its own. If the absurd could happen and it was cut off from the other limbs, the owner would realize that the foot's capabilities are not enough to preserve its existence and acquire the things it must have.
This is what happens in the solitary life: what we have is no use to us and what we are lacking we cannot procure. Yes, it is God's will that we should be indispensable to one another so that we can be in unity with one another.
This is what happens in the solitary life: what we have is no use to us and what we are lacking we cannot procure. Yes, it is God's will that we should be indispensable to one another so that we can be in unity with one another.
Besides this, Christ's commandment to love does not allow us to be solely concerned with ourselves. 'Love does not seek its own interest.' [1 Cor. 13:5]
The solitary life, by contrast, seeks that, namely the advantage of the individual – an objective which is evidently the opposite of the law of love. Suffice to consider how Paul kept this law: “Not seeking my own advantage, but that of many, that they may be saved.' [1 Cor. 10:33]
In the second place, it is difficult for solitaries to discover their faults. They do not have anyone to point them out. They have no one to correct them.
A reproof, even if it comes from an opponent, stirs up the desire for improvement if the soul is well disposed. But the person who is not living in community will find neither reproof nor improvement.
Deus, qui Románæ Ecclésiæ copiósa primórdia
mártyrum sánguine consecrásti, concéde, quǽsumus, ut firma virtúte de tanti
agóne certáminis solidémur et pia semper victória gaudeámus.
O God, who consecrated the abundant fruit of the first martyrs of the Church of Rome, grant we beseech you, that strengthened by their suffering, we may always rejoice in their holy victory.
Deus, qui beáto Irenǽo, epíscopo, tribuísti, ut
veritátem doctrínæ pacémque Ecclésiæ felíciter confirmáret, concéde, quǽsumus,
eius intercessióne, ut nos, fide et caritáte renováti, ad unitátem
concordiámque fovéndam semper simus inténti.
O God, who caused the blessed bishop Irenaeus faithfully to confirm the true teaching and peace of the Church, grant we beseech you that by his intercession we being renewed in faith and love may also be ever intent on fostering unity and concord.
Roman Breviary
Deus, qui beáto Irenǽo Mártyri tuo atque Pontífici tribuísti, ut et veritáte doctrínæ expugnáret hǽreses, et pacem Ecclésiæ felíciter confirmáret: da, quǽsumus, plebi tuæ in sancta religióne constántiam; et pacem tuam nostris concéde tempóribus.
O God, who enabled blessed Irenaeus thy Martyr, and Bishop, to overcome heresy by the truth of his teaching, and happily to establish peace in the Church, give to thy people, we pray, steadfastness in holy religion, and grant us thy peace in our days.
Ad I Vesperas: saec.
VIII-IX
From St. Augustine’s Lyre:
In the Extraordinary Form of the Roman Breviary,
this hymn is used in multiple places in the Breviary, though divided into
parts. The third verse and the closing doxology is used as the hymn for Lauds
on the Feast of the Chair of Peter. The fourth verse and the closing
doxology are used as the hymn for Vespers & Matins on the Feast of the
Conversion of St. Paul. The first two and last verse of the body and the
doxology are used for the Vespers hymn for the Feast of Sts. Peter & Paul.
The third & fourth verses and the closing doxology is used for the hymn for
Lauds on the Feast of Sts. Peter and Paul.
Aurea
luce et decóre róseo,
lux
lucis, omne perfudísti sæculum,
décorans
cælos ínclito martýrio
hac
sacra die, quæ dat reis véniam.
Iánitor
cæli, doctor orbis páriter,
iúdices
sæcli, vera mundi lúmina,
per
crucem alter, alter ense triúmphans,
vitæ
senátum laureáti póssident.
O
Roma felix, quæ tantórum príncipum
es
purpuráta pretióso sánguine,
non
laude tua, sed ipsórum méritis
excéllis
omnem mundi pulchritúdinem.
Olívæ
binæ pietátis únicæ,
fide
devótos, spe robústos máxime,
fonte
replétos caritátis géminæ
post
mortem carnis impetráte vívere.
Sit
Trinitáti sempitérna glória,
honor,
potéstas atque iubilátio,
in
unitáte, cui manet impérium
ex
tunc et modo per ætérna sæcula. Amen.
O Light of light, you have filled the whole world
with golden light and rosy beauty, adorning heaven with this illustrious martyr
on this holy day which grants pardon to the guilty. Guardian of heaven and equally doctor of the
world, judges of the age, true lights of the world, one triumphing through the
cross, the other by the sword, crowned with laurels they possess the senate of
life. O happy Rome, stained purple by the precious blood of such great princes,
not by praise of you, O Rome, but by their own merits you surpass all beauty of
the world. Double olive trees grown from a single love, after the death of the
flesh pray that we may live devoted in faith, strong in hope, greatly filled
from the source of your twin love. To the Trinity be eternal glory, honor,
power and jubilation, in unity, to whom belongs authority, then and now in the
ages eternal. Amen.
Ad Officium lectionis:
Paulinus II aquileiensis?
From
Chantblog:
Felix
per omnes festum mundi cárdines
apostolórum
præpóllet alácriter,
Petri
beáti, Pauli sacratíssimi,
quos
Christus almo consecrávit sánguine,
ecclesiárum
deputávit príncipes.
Hi
sunt olívæ duæ coram Dómino
et
candelábra luce radiántia,
præclára
cæli duo luminária;
fórtia
solvunt peccatórum víncula
portásque
cæli réserant fidélibus.
Glória
Patri per imménsa sæcula,
sit
tibi, Nate, decus et impérium,
honor,
potéstas Sanctóque Spirítui;
sit
Trinitáti salus indivídua
per
infiníta sæculórum sæcula. Amen.
The happy feast of the apostles, of blessed Peter
and most holy Paul, proclaims enthusiastically those whom Christ sanctified
with his holy blood, appointed princes of the churches. These two olive trees
before the Lord, one candelabra bright with light, two shining lambs of heaven;
they loosen the strong chains of sinners and open the gates of heaven for the
faithful. Glory to the Father through
endless ages, beauty and authority to you, O Son, honor, power to the Holy
Spirit; to the undivided Trinity blessing though endless ages of ages. Amen.
Ad Laudes matutinas:
Ambrosius
Apostolórum
pássio
diem
sacrávit sæculi,
Petri
triúmphum nóbilem,
Pauli
corónam præferens.
Coniúnxit
æquáles viros
cruor
triumphális necis;
Deum
secútos præsulem
Christi
coronávit fides.
Primus
Petrus apóstolus;
nec
Paulus impar grátia,
electiónis
vas sacræ
Petri
adæquávit fidem.
Verso
crucis vestígio
Simon,
honórem dans Deo,
suspénsus
ascéndit, dati
non
ímmemor oráculi.
Hinc
Roma celsum vérticem
devotiónis
éxtulit,
fundáta
tali sánguine
et
vate tanto nóbilis.
Huc
ire quis mundum putet,
concúrrere
plebem poli:
elécta
géntium caput
sedes
magístri géntium.
Horum,
Redémptor, quæsumus,
ut
príncipum consórtio
iungas
precántes sérvulos
in
sempitérna sæcula. Amen.
The suffering of the apostles consecrates this
ordinary worldly day, the noble triumph of Peter, the crown of Paul revealed.
The blood of their victorious death unites these two equal men; following God as their guide, faith in Christ
crowned them. Peter the first of the
apostles, Paul no less in grace, a vessel by holy election, equal to the faith
of Peter. On a cross upside down, Simon gave honor to God, high and suspended,
not forgetting the prophecy about him. From this height Rome raised her
heavenly devotion, founded as she is on such great blood, and by such a mighty
prophet. Some might think that here the
world began, here the people of heaven gather; O chosen head of the nations, seat
of the Gentiles’ master. O Redeemer of these men, we beseech you, that you may
join your servants; prayers to the consort of these princes, for eternal ages.
Amen.
Ad II Vesperas: Paulinus
II aquileiensis?
O
Roma felix, quæ tantórum príncipum
es
purpuráta pretióso sánguine!
Excéllis
omnem mundi pulchritúdinem
non
laude tua, sed sanctórum méritis,
quos
cruentátis iugulásti gládiis.
Vos
ergo modo, gloriósi mártyres,
Petre
beáte, Paule, mundi lílium,
cæléstis
aulæ triumpháles mílites,
précibus
almis vestris nos ab ómnibus
muníte
malis, ferte super æthera.
Glória
Patri per imménsa sæcula,
sit
tibi, Nate, decus et impérium,
honor,
potéstas Sanctóque Spirítui;
sit
Trinitáti salus indivídua
per
infiníta sæculórum sæcula. Amen.
O happy Rome, stained purple by the precious blood
of such great princes, you surpass all the beauty of the world not by praise of
you, O Rome, but by the merits of the saints, whom you killed with bloody
swords. O blessed Peter and Paul, the lily of the world, glorious martyrs, victorious
soldiers of the court of heaven, by your holy prayers guard us from all evils
and carry us up to heaven. Glory to the
Father through endless ages, beauty and authority to you, O Son, honor, power
to the Holy Spirit; to the undivided Trinity blessing though endless ages of
ages. Amen.
THE FEAST OF THE NATIVITY OF SAINT JOHN THE
BAPTIST: Instruction of St. Ambrose:
The Blessed Virgin's role in the sanctification of John the Baptist: Exposition Evang. Sec. Luc I.II. 22-23, 29
The attention of virgins has been drawn to Mary's delicacy, and now it is for them to consider her humility. She went as one relation to another, the younger visiting the elder; and not only did she make the journey, but she was the first to speak—as was only right, since the more securely a virgin possesses her chastity, the humbler she ought to be. The woman who intends to keep herself chaste should know how to defer to her elders; she should be a pattern of humility. The thought will both arouse your devotion and serve to instruct you. What we have to notice is that it was the superior who went to the inferior, and for the inferior's sake. Mary went to Elizabeth, Christ to John; just as later, if Christ went to John to be baptized, it was to raise baptism to new heights of holiness.
The boons that followed Mary's coming and the Lord's presence were not slow in revealing themselves, No sooner had Elizabeth heard Mary's greeting, than the child leaped in her womb; and Elizabeth herself was filled with the Holy Ghost. Notice the choice of words, each with its precise shade of meaning. Elizabeth was the first to hear the voice, but John the first to feel the grace it brought. Elizabeth's hearing was a natural phenomenon; John's leaping was his response to a mystery. Elizabeth noticed Mary's coming, John the Lord's: the woman was aware of the woman, the child of the Child. While the two women talked of the favors they had received, the children set to work within them and for their mothers' profit began to enact the mystery we worship.2 Two wonders were wrought: the mothers prophesied, and they prophesied under inspiration from their children.
Mary returned home when she had been with her about three months.3 It is good to be told of Mary that she made herself useful and that she used a sacred number. If she stayed so long, it was not merely for the sake of her relation, but for the advantage of the child that was to be so great a prophet. The moment she went in, things advanced so remarkably that at the sound of her greeting the child leaped in the womb and its mother was filled with the Holy Spirit; so that holy Mary's continued presence for so long a time must have made more difference still. As she stayed with Elizabeth for about three months, the prophet could be anointed and exercised, as a good athlete should, even while he was in his mother's womb. And well he might be, as it was no ordinary contest he was training for.
