Tuesday, November 27, 2018

Advent

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I & II Vespers: 9th Century

Walpole: Blume {Analecta LI p. 47) says that the contents of this hymn apply less to the Advent season than the other Advent hymns, perhaps it was not originally meant for Advent. Walsh & Hatch: It is allocated to Advent in view of stanza 3.


Cónditor alme síderum, (1)
ætérna lux credéntium,
Christe, redémptor ómnium,
exáudi preces súpplicum.

Qui cóndolens intéritu (2)
mortis períre sæculum,
salvásti mundum lánguidum,
donans reis remédium,

Vergénte mundi véspere, (3)
uti sponsus de thálamo, (4)
egréssus honestíssima
Vírginis matris cláusula.

Cuius forti poténtiæ
genu curvántur ómnia; (5)
cæléstia, terréstria
nutu faténtur súbdita.

Te, Sancte, fide quæsumus,
ventúre iudex sæculi,
consérva nos in témpore
hostis a telo pérfidi.

1.       Walpole: slderum the heavenly bodies, including the sun and moon.  The word strikes the keynote of the hymn, forecasting the light which Christ, Himself the eternal light, was to bring into the world.
2.      WH: interitu mortis: "In the extinction of death," the moral death incurred by Adam's sin.
3.      Walpole: ' When the world's evening was drawing to a close,'; WH: The coming of Christ is visualized as the end of the old world and the beginning of the new. See Hbr 9:26: "He has appeared once for all at the end of the age  to remove sin by the sacrifice of himself"
4.      WH: evocation of Ps 18:6, "tamquam sponsus procedens de thalamo suo" (as a bridegroom coming out of his bridechamber).
5.      So Phlp 2:10-11: "Ut in nomine Iesu omne genu flectat caelestium, terrestrium et infernorum, et omnis lin-gua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris."

O kind Creator of the stars, eternal light of the faithful, Christ, redeemer of all men, hear the prayers of those who humbly entreat you. Who grieve that through the ruin of death the world should perish, did save the sick world, granting a remedy to the guilty. When the world drew near to evening, as a bridegroom going forth from the wedding bed, you came forth from the virgin mother’s most honorable womb. Before your strength of power, all in heaven and earth must bend the knee and confess that they are subject to your command. We beseech you, O Holy one, who will come to judge the world, preserve us in the present time from the darts of the perfidious enemy.


Lauds: 10th Century

Walpole: This hymn was generally appointed for Matins in Advent, but according to date and locality its use varied. Thus in the Mozarabic breviary it was sung at Vespers on the Wednesday infra hebdomadam I Adventus {Analecta XXVII. p. 65). It is largely based on the Advent Epistle Rom. xiii. 1 1 f. and Gospel Lk. xxi. 25 f.


Vox clara ecce íntonat, (1) (2)
obscúra quæque íncrepat:
procul fugéntur sómnia;
ab æthre Christus prómicat.

Mens iam resúrgat tórpida
quæ sorde exstat sáucia;
sidus refúlget iam novum, (3)
ut tollat omne nóxium. (4)

E sursum Agnus míttitur (5)
laxáre gratis débitum;
omnes pro indulgéntia (6)
vocem demus cum lácrimis,

Secúndo ut cum fúlserit
mundúmque horror cínxerit,
non pro reátu púniat, (7)
sed nos pius tunc prótegat.

Summo Parénti glória
Natóque sit victória,
et Flámini laus débita
per sæculórum sæcula. Amen.

1.       Walpole: The voice is that of the Baptist, the forerunner of Christ, Joh. i. 23.
2.      intonat 'resounds loudly'
3.      sidus i.e. Christ. ' Morning Star' of Rev. xxii. 16.
4.      noxium ‘guilt’
5.      sursum ‘from on high’;
6.      pro indulgentia ‘for pardon’
7.      pro reatu ‘ according to our guilt’



Now the loud voice of the Baptist thunders, all darkness is rebuked; sleep flees afar, Christ shines forth from heaven. Now the sluggish mind, still wounded by impurity, awakes, already a new star shines to take away all harm. From heaven a Lamb is sent to free us from our debt, let us all weep and cry out for pardon. That when for a second time he shines and horror grips the world, he will not punish us  for our guilt but in his holiness protect us. To the highest Father glory, to the Son victory, to the flaming Spirit  due praise through all ages. Amen

When the Office of Readings is said in the daytime: 10th Century

Milfull; use Matins or Lauds

Verbum supérnum pródiens, (1)
a Patre lumen éxiens,
qui natus orbi súbvenis
cursu declívi témporis: (2)

Illúmina nunc péctora
tuóque amóre cóncrema;
audíta per præcónia (3)
sint pulsa tandem lúbrica.

Iudéxque cum post áderis
rimári facta péctoris,
reddens vicem pro ábditis
iustísque regnum pro bonis,

Non demum artémur malis (4)
pro qualitáte críminis,
sed cum beátis compotes (5)
simus perénnes cælites.

1.       St. Thomas Aquinas borrows this line for the beginning of his famous Eucharistic hymn.
2.      Walpole: the writer takes  the N.T. view that the incarnation came in the end of the world's history; declívi ‘sloping towards evening, as if the sun were past its zenith
3.      audita... praeconia i.e. when Thy coming is proclaimed as it were by a herald (praeco).
4.      ' Oh let us not be punished according to the heinousness of our guilt.'
5.      Compotes ‘of the number of those of who have obtained’.

The Word proceeding from on high, the Light coming from the Father, born to rescue the world at the end of time.  Enlighten now our hearts burning with your love, when the proclamation is heard, finally deceit is driven off. And when you come as our judge to search out the deeds of the heart,  rendering to each for hidden sins, and the kingdom to the righteous for good deeds.  In the end may we not be crushed for the quality of our evil sins but in the company of the blessed we may  be eternally citizens of heaven.

Monday, November 26, 2018

St. Andrew, Apostle


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At Lauds: St. Peter Damian

Captátor olim píscium,
iam nunc piscátor hóminum,
tuis, Andréa, rétibus
mundi nos rape flúctibus.

Germánus Petri córpore
nec mortis dispar órdine;
quos una caro génuit,
crux cælo fratres édidit.

O germen venerábile,
o par coróna glóriæ!
Ecclésiæ patres pii
crucis sunt æque fílii.

Ad Iesum fratri prævius
indéxque vitæ strénuus,
et nobis esto míseris
beáti dux itíneris.

Fratris comes egrégius,
Ecclésias impénsius
da caritáte exércitas
pastóri Petro súbditas.

Vir Christo dilectíssime,
amóre fac nos cúrrere,
ut læti adépti pátriam
Deo canámus glóriam. Amen.


O Andrew, who once caught fish, now you are a fisher of men: with your nets rescue us from the raging waves of the world.  Brother of Peter in the flesh and you did not suffer a different kind of death from him: Born of one flesh the cross made you brothers in heaven. O venerable common seed!  O equal crown of glory! Holy Fathers  of the Church.  Equally sons of the Cross. You came to Jesus before your brother, strong proof of your character, also be for us in our misery a guide on the road blessed. Extraordinary companion to your brother, grant to the churches under the shepherd Peter that they be moved by immense love. O Man greatly loved by Christ, make us to run in love that joyfully reaching our fatherland we may sing God’s glory. Amen.

Saturday, November 24, 2018

DOMINI NOSTRI IESU CHRISTI UNIVERSORUM REGIS

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At I & II Vespers: Victorius Genovesi


[The first] stanza lauds a fourfold kingship in Christ. (a) The kingship of time (sæculorum). "To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever" (l Tim. l: 17). (b) The kingship of nations (gentium). "Who shall not fear Thee, O King of nations?" (Jer. 10:7.) (c) The kingship of human souls, wills (mentium). "Shall not my soul be subject to God? For from Him is my salvation" (Ps. 61:2). (d) The kingship of human hearts (cordium). "For Thou art the God of my heart, and the God that is my portion forever" (Ps. 72:26). "There never was, nor ever will be, a man loved so much and so universally as Jesus Christ" (Encyclical Quas Primas) Aquinas Byrnes OP.


Te sæculórum príncipem,
te, Christe, regem géntium,
te méntium, te córdium
unum fatémur árbitrum.

Quem prona adórant ágmina
hymnísque laudant cælitum,
te nos ovántes ómnium
regem suprémum dícimus.

O Christe, princeps pácifer,
mentes rebélles súbice,
tuóque amóre dévios
ovíle in unum cóngrega.

Ad hoc cruénta ab árbore
pendes apértis brácchiis,
diráque fossum cúspide
cor igne flagrans éxhibes.

Ad hoc in aris ábderis
vini dapísque imágine,
fundens salútem fíliis
transverberáto péctore.

Iesu, tibi sit glória,
qui cuncta amóre témperas,
cum Patre et almo Spíritu
in sempitérna sæcula. Amen.


We acknowledge you, O Christ, Ruler of the ages, King of the nations, only Judge of minds and hearts. You before whom the hosts of heaven fall down, worship and laud with hymns, while we salute you as supreme King of all. O Christ, Prince of peace, you make subject rebellious minds and by your love gather to one fold those who wandered away. For this with open arms you hung upon the bloody tree and revealed a heart burning with love and pierced with the harsh spear. For this you hide on altars under the form of wine and food, pouring out from your pierced side salvation for your sons. O Jesus, to you be glory, who moderates all things in your love, with the Father and nourishing Spirit, through all ages. Amen.

At the Office of Readings: 12th – 13th Centuries

Iesu, rex admirábilis,
et triumphátor nóbilis,
dulcédo ineffábilis,
totus desiderábilis:


Rex virtútum, rex glóriæ,
rex insígnis victóriæ,
Iesu, largítor grátiæ,
honor cæléstis cúriæ:

Te cæli chorus prædicat
et tuas laudes réplicat.
Iesus orbem lætíficat
et nos Deo pacíficat.

Iesus in pace ímperat,
quæ omnem sensum súperat,
hanc semper mens desíderat
et illo frui próperat.

Iam prosequámur láudibus
Iesum, hymnis et précibus,
ut nos donet cæléstibus
cum ipso frui sédibus.

Iesu, flos matris vírginis,
amor nostræ dulcédinis,
laus tibi sine términis,
regnum beatitúdinis. Amen.


O Jesus, wondrous King and noble victor, ineffable sweetness, all that can be desired.  King of hosts, King of glory,  King of great victory, Giver of grace, Jesus, the pride of the heavenly courts. The choir of heaven proclaims you and repeats your praises. Jesus makes glad the world and reconciles us to God. Jesus reigns in the peace, which passes all understanding; this the mind desires and longs to enjoy. Let us follow Jesus with praise, hymns and prayers that he may grant us to enjoy with him the heavenly habitations. O Jesus, Flower of the Virgin Mother, the sweetness of our love, praise be to you without end in the kingdom of the blessed.  Amen.

At Lauds: Victorius Genovesi 1967

Ætérna imágo Altíssimi,
Lumen, Deus, de Lúmine,
tibi, Redémptor, glória,
honor, potéstas régia.

Tu solus ante sæcula
spes atque centrum témporum;
tibi voléntes súbdimur,
qui iure cunctis ímperas.

Tu flos pudícæ Vírginis,
nostræ caput propáginis,
lapis cadúcus vértice
ac mole terras óccupans.

Diro tyránno súbdita,
damnáta stirps mortálium
per te refrégit víncula
sibíque cælum víndicat.

Doctor, sacérdos, légifer,
præfers notátum sánguine
in veste «Princeps príncipum
regúmque rex altíssimus».

Patri, tibi, Paráclito
sit, Christe, perpes glória,
qui nos redémptos sánguine
ad regna cæli pértrahis. Amen.

Eternal Image of the Most High, God, Light from Light, to you, O Redeemer, glory, honor, power and rule.  You alone are before the ages, the hope and very center of time; we desire to be subject to you,  who rule all things by right. You are the flower of the humble Virgin, the head of our race, the stone that fell from on high and filled the earth with your greatness.  The condemned line of mortal men, subject to a harsh tyrant, through you broke the chains and claimed heaven for themselves.  Teacher, Priest, and Lawgiver, bearing on your garment the notice written in blood: “Prince of princes, King of kings most high. To you, O Christ, to the Father and the Comforter, be endless glory, who redeemed us by your blood, and lead us to the kingdom of heaven. Amen.

Tuesday, November 20, 2018

The Presentation of the Blessed Virgin Mary:

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Office of Readings: 13-14th Century:

Salve, mater misericórdiæ,
mater spei et mater véniæ,
mater Dei et mater grátiæ,
mater plena sanctæ lætítiæ.
  (O María.)

Vallis vernans virtútum líliis,
tota fluens summis delíciis,
mater sancta, tuis suffrágiis
condescénde nostris misériis.
  (O María.)

Te creávit Pater ingénitus,
obumbrávit te Unigénitus,
fecundávit te Sanctus Spíritus:
ipsis honor ex corde pénitus.
  (O María.) Amen.

Hail. Mother of mercy, Mother of hope, Mother of pardon, Mother of God, Mother of grace, Mother filled with holy joy, O Mary. Abounding with the virtues in the valley of the lilies, overflowing with the highest delights, Holy Mother, with your prayers, condescend to hear our misery. (O Mary) The unbegotten Father created you, the Only-begotten overshadowed you, the Holy Spirit made you fruitful: honor from the inner heart to the Trinity. (O Mary)


At Lauds: 12th – 13th Centuries

María, virgo régia,
sponsa regis et fília,
te Dei sapiéntia
elégit ante sæcula.

Puélla carens mácula,
Dei domus ebúrnea,
te dedicávit cælitus
missus ab eo Spíritus.

Caritátis signáculum,
totíus boni spéculum,
auróra veri lúminis,
arca divíni séminis,

In domo summi príncipis
tu áffluis delíciis;
virga Iesse florígera,
repléris Dei grátia.

O margaríta cándida
et stella mundi spléndida,
fac puris esse móribus
nos vera templa Spíritus.

Sit Trinitáti glória,
o Virgo nobilíssima,
quæ te suórum múnerum
thesáurum dat magníficum. Amen.

Mary, royal Virgin, spouse and daughter of the King, the wisdom of God chose you before the ages. A young girl without spot. the ivory house of God, the Holy Spirit sent from above set you apart. Sign of love, Mirror of every good, dawn of the true Light, Ark of the divine seed. In the house of the highest Ruler you overflow with delights, the flourishing rod of Jesse, you are filled with the grace of God. O shining Pear, radiant Star of the world, grant that by living purely we may become temples of the Spirit. To the Trinity glory, O Virgin most noble, who gave you such a great treasury of gifts. Amen

Vespers: from the Common of the BVM

Ave, maris stella,
Dei mater alma,
atque semper virgo,
felix cæli porta.

Sumens illud «Ave»
Gabriélis ore,
funda nos in pace,
mutans Evæ nomen.

Solve vincla reis,
profer lumen cæcis,
mala nostra pelle,
bona cuncta posce.

Monstra te esse matrem,
sumat per te precem
qui pro nobis natus
tulit esse tuus.

Virgo singuláris,
inter omnes mitis,
nos culpis solútos
mites fac et castos.

Vitam præsta puram,
iter para tutum,
ut vidéntes Iesum
semper collætémur.

Sit laus Deo Patri,
summo Christo decus,
Spirítui Sancto
honor, tribus unus. Amen.

Hail, Star of the Sea, loving Mother of God and ever virgin, fair gate of heaven. You who received the “Ave’ from the mouth of Gabriel, establish us in peace, reversing the name of “Eva”. Break the chains of sin, give light to the blind, drive away our evil, ask for us all that is good. Show yourself a mother, may he who was born for us and humbled himself to be your Son, receive our prayer through you.  Virgin alone, meek beyond all others, cause our sins to be absolved, make us meek and chaste. Make our life unsullied, our journey safe, that we may see Jesus and with you praise him forever. Amen.

Monday, November 19, 2018

The Presence of Mary in the Mystery of Worship (La presencia de María en el misterio del culto)

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To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ (Catechism of the Catholic Church: 1370).

The Blessed Virgin Mary is intimately united both to Christ and to the Church and is inseparable from both. She, therefore, is united in that which constitutes the very essence of the liturgy: the sacramental celebration of Salvation for the glory of God and the sanctification of man. Mary is present at the liturgical action because she was present at the salvific event.

She is next to every baptismal font where the members of the Mystical Body are born to the divine life, in faith and in the Holy Spirit, since it was through faith and the power of the Spirit that their divine Head, Christ, was conceived. She is found next to each altar where the memorial of the Passion and Resurrection is celebrated since she was present, adhering with all her being to the plan of the Father, in the historical-salvific fact of the Death of Christ. She is close to every cenacle where, through the laying on of hands and the holy anointing, the Spirit is granted to the faithful, since with Peter and the other Apostles, with the nascent Church, she was present in the Pentecostal effusion of the Spirit. With Christ, the High Priest, the Church, the liturgical   community, Mary is incessantly united with both, Christ and the Church, in the saving  event and in the liturgical memorial.

So St. John Paul II said: “In the celebration of the annual cycle of the mysteries of Christ, the holy Church venerates with special love the blessed Mother of God, the Virgin Mary, united to her with an indissoluble bond to the saving work of her Son”.

Mary in the liturgy: she is "united with an indissoluble bond to the salvific work of her Son". It is an expression pregnant with meaning that deserves a quiet pause of contemplation and reflection in the light of the theology of the Sacrosanctum Concílium. The text offers a unique appreciation of the association of Mary to the Mystery of the Incarnation, as a principle and foundation of the totality of her association with the saving Economy. Following the thread of the words of the Pope, it can be said that the one who participated in the historical mysteries of his Son intérfuit mystériis is now present in the mysteries made present in the liturgical memorial adest in mystériis.

Hence, the presence of Mary in the saving events of the life of Jesus are the presuppositions for understanding the presence of Mary in the mysteries of the celebrated historical events of the life of her Son, renewed in the liturgy. The mysterious presence of Mary in the liturgy depends on the fact that Christ himself wanted to assume as the constituent element of his salvific action (the theandric act) the action of the Virgin (purely human act). In this case, the act of the Virgin, insofar as assumed by the Word and constitutively inserted in her salvific action, is, therefore, subsistent in Him and, hence, susceptible of being mysteriously re-presented in the liturgical celebration. This hypothesis is based on a double theological intuition.

A)    The first is built on the basis that the saving acts of Christ have been assumed to glory; carried out in history, they remain alive and effective meta-history. It is a theological argument collected in the Catechism of the Catholic Church: "In the Liturgy of the Church, Christ means and performs mainly his paschal mystery. During his earthly life Jesus announced with his teaching and anticipated with his acts the paschal mystery. When his time came (cf. Jn 13, 1; 17, 1), he experienced the only event in history that does not just happen: Jesus dies, is buried, rises from the dead and sits on the right hand of the Father "once for all "(Rm 6, 10; Hb 7, 27; 9, 12). It is a real event, it happened in our history, but absolutely unique: all other events happen once, and then pass and are absorbed by the past. The paschal mystery of Christ, on the contrary, cannot remain only in the past, because by his death he destroyed death, and all that Christ is and all that he did and suffered for men participates in divine eternity and dominates thus all times and in them it remains permanently present. The event of the Cross and of the Resurrection remains and attracts


B)    The second intuition refers to the fact that not only the historical acts of Jesus have been assumed to glory, but also those of his Mother. The latter have been so insofar as they are indissolubly linked to the very acts of Christ (Sacrosanctum Concílium, 103). The historical acts of Mary, inserted in the same economy of the Salvific Event, inseparable from it insofar as the Event had not occurred in its salvific historicity without the presence and cooperation of the Mother of the Lord who always worked in communion with her Son and in the synergy of the Holy Spirit they also remain forever.



It is in this sense that I have just noted where we find a "pre-understanding" of that other important text of the Catechism of the Catholic Church: "The Marian dimension of the Church precedes its Petrine dimension". [CCC, 773.] From the Petrine dimension, certainly, elements as substantial as its fundamental hierarchical structure emerge for the Church ... but, at the same time, the Church is original and constitutively Marian. Mary is present in the consilium salutis from the first moment, as a person actively involved in it. Consilium, project, plan of which She is, at the same time, fruit and cooperatively active with a personal uniqueness, unique and unrepeatable. Thus, the Marian dimension of the Church and, therefore, of its liturgy is not something merely devotional, demanded for affective reasons or sentimental pietism. The Second Vatican Council, confirming the teaching of the whole tradition, recalled that in the hierarchy of holiness, precisely the woman, Mary of Nazareth, is a figure of the Church. She "precedes" everyone on the path of holiness; in her person the Church has already reached the perfection with which she exists immaculate and without blemish. "[ Eph 5, 27.  In this sense affirms John Paul II in an Apostolic Letter it can be said that the Church is, at the same time, "Marian" and "apostolic-petrine". Carta Apostólica Mulieris dignitatem, 27]

But le us return to our theme: Mary's mystic presence in the liturgy. In the Roman Canon, Mary Most Holy is preceded by the significant adverb imprimis, (especially, in a particular way ...) which refers to the singularity of the presence of the Virgin, unparalleled with the angelic presence or with others in the communion of the Saints, because of the glorious and celestial condition of the person of Mary in body and soul.


The questions that we proposed at the beginning of our reflection were of this tenor: can we speak of a presence of Mary in the celebration of Christian worship? In what sense? On what theological bases can we dispose? How much of analogy and distinction? The answers must necessarily be sober. Answers that illustrate but do not exhaust all that the questions they intend to cover. Mary is present in the liturgy in a way "analogous" to how her Son is present. This word "analogous" is taken from the analogy fidei, from the analogy mysteriorum, and points to the nexus of unity of all the mysteries in relation to the unique Mystery of Christ.

In line with these final paragraphs, I take the opportunity to highlight two liturgical testimonies, the one patristic and the other offered by J. Castellano, which could corroborate, each from their own angle, the question we are dealing with: the mysterious presence of Mary Most Holy in the liturgy. They are two different witnesses who, in their respective fields, point to the same feeling:

The first consists in the very significant Byzantine liturgical use, according to which, during the preparation of the gifts, the priest takes a particle of bread not consecrated and says: "In honor and memory of the most blessed, glorious and sovereign Mother of God and ever Virgin Mary and through her intercession, welcome, Lord, this sacrifice that we present on your altar. " The priest then takes that particle of unsacred bread, places it on the right of the consecrated Bread and says: "Standing at your right is the Queen, bejeweled with gold from Ophir, dressed in pearls and brocade (Ps 44)" [ ] M.B. ARTIOLI, Liturgia eucaristica bizantina, Torino, 1988, p. 40-41].

The second testimony is the confession of faith of St. Germain of Constantinople who, through a theology that is simultaneously prayer, during a homily on the Dormition of the Blessed Virgin and while conversing with her, confesses and interprets the faith of the Church in the presence of Mary in the liturgy and, beyond the liturgy, in the life of the People of God:

"O Most Holy Mother of God ... just as when you lived on earth, you were no stranger to the life of Heaven, so you are no stranger either, after your Assumption, to the life of men, rather you are spiritually present to them. .. As in the time you lived bodily with those who were your contemporaries, so now your spirit lives next to us. The protection with which you assist us is a clear sign of your presence in our midst. We all hear your voice and the voice of all of us also reaches your ears ... You watch over us. Even though our eyes are not able to contemplate you, or very happy, You yourself are gladly with us and manifest in different ways to those who are worthy of you”[ S. GERMÁN DE CONSTANTINOPLA, Homilia I de Dormitione, 4; PG 98, 341-348.].