Advent I: Collect

Da, quaesumus, omnipotens Deus, hanc tuis fidelibus voluntatem, ut, Christo tuo venienti iustis operibus occurrentes, eius dexterae sociati, regnum mereantur possidere caeleste. (Gelasian Sacramentary).

Grant, we beseech thee, almighty God,  to thy faithful this will, that, running with just works to meet thy Christ who is coming, they may be joined to his right hand and  be made worthy to attain the heavenly kingdom.

Msgr. Ronald Knox: A sermon preached at the London Oratory, Sunday, 21 December 1941

"The light shines in darkness, a darkness which was not able to master it." Shines, not shone; it may be, nearly a century had passed since the first Christmas Day, when those words were written, and still there was no rift in the clouds. The darkness was not able to master it; what does that mean? To overpower it? Or to understand, to assimilate it? We shall never know; perhaps St John was thinking of both meanings. Perhaps he meant us to see the world as permanently a battle-ground in the struggle between light and darkness, either setting off and showing up the other. On the one hand, darkness cannot take in, cannot assimilate the light. There is that in human nature, a nature wounded by the Fall, and redeemed now but not rectified, which will hold its own to the end of time. And always human nature in the mass will be like a caricature, that emphasizes the ugly features of a subject by writing them large; men in crowds will be more impatient, more cruel, more acquisitive than men considered as individuals. Perhaps—we do not know—there will always be shadows, as well as light, around the cave of Bethlehem.

Equally true, and perhaps more importantly true, is the other side of the picture. Darkness cannot overpower, cannot restrain the light. Once Christmas has happened, once we have been allowed to get Bethlehem's angle on the world, things can never be the same again; we may try to live down that revelation, but we shall not forget it. It has been said, and wisely: "Even to make darkness visible, some light is needed. We are only discontented with ourselves when we are struggling to be better than ourselves." If we find the world hideous, do not let us forget to thank God for that illumination which enables us to see its hideousness, for every rush-light that guides our way through darkness, a darkness which it cannot dispel.

And don't let us forget that the same principle holds true of our own personal lives. So many of us, when Christmas comes round, feel as if we had not the courage to present our self at the crib; it shames us with its poverty—we are so creature-loving; shames us with its humility—we are so full of injured pride; shames us with its faith—we are so full of hesitations and evasions. Why is it still dawn with us; why have we never grown up into the perfect day? As long as you have the grace to be thus discontented with yourself, take courage; all is not lost. No need to despair of any soul, except the soul which despairs of itself. Those deep shadows which checker the recesses of your conscience are proof that the light is still there. There is headroom in the cave of Bethlehem for everybody who knows how to stoop.

The traditional Hymns from the Common of the Apostles could be used on feasts of the Apostles.

Office of Readings (Matins): Attributed to St. Ambrose?

Æterna Christi munera,
Apostolorum gloriam,
Laudes canentes debitas
Lætis canamus mentibus.

Ecclesiarum principes,
Belli triumphales duces;
Cælestis aulæ milites,
Et vera mundi lumina.

Devota sanctorum fides,
Invicta spes credentium,
Perfecta Christi caritas,
Mundi triumphat principem.

In his paterna gloria,
In his voluntas Spiritus,
Exultat in his Filius,
Cælum repletur gaudio.

Te nunc Redemptor quæsumus,
Ut ipsorum consortio
Iungas precantes servulos
In sempiterna sæcula. Amen.

The eternal gifts of Christ, the glory of the Apostles, chanting with due praise, we sing with joyful minds. The princes of the churches, triumphant leaders in the battle, soldiers of the heavenly court, and true lights of the world. The devoted faith of the saints, Unconquered hope of those who believe, the perfect love of Christ triumphs over the prince of the world.  In these is these the Father’s glory, in these the will of the Spirit, in these the Son rejoices, heaven is filled with glory. Now, O Redeemer, we beseech you, that you join your servants praying to their company, in eternal ages. Amen. 

Lauds and Vespers: 10^th Century?

Exultet cælum láudibus,

resúltet terra gáudiis:

Apostolórum glóriam

sacra canunt sollémnia.

Vos, sæcli iusti iúdices

et vera mundi lúmina,

votis precámur córdium,

audíte preces súpplicum.

Qui cælum verbo cláuditis

serásque eius sólvitis,

nos a peccátis ómnibus

sólvite iussu, quæsumus.

Quorum præcépto súbditur

salus et languor ómnium,

sanáte ægros móribus,

nos reddéntes virtútibus,

Ut, cum iudex advénerit

Christus in fine sæculi,

nos sempitérni gáudii

fáciat esse cómpotes.

Deo sint laudes glóriæ,

qui dat nos evangélicis

per vos doctrínis ínstrui

et prósequi cæléstia. Amen.

May heaven exult with praises, earth resound with joy: holy solemnities sing the glory of the Apostles. You the just judges of the age, and true lights of the world, we pray with prayers of the heart, hear the petitions of those who entreat you. Who with a word close the doors to heaven and loosen its bars: we beseech you at your command absolve us from all our sins. By your decree ill health and the sickness of all are subdued: heal sick habits and restore us to strength of life. That when Christ the Judge will come at the end of time, he will grant us to share in everlasting joys. Praises of glory be to God, who granted that through you we be instructed in the teaching of the Gospel and attain heaven. Amen.

St. Bernard: The Advent of the Lord and its Six Circumstances: PL 183, 35-40, Homily I; Sermo II

St. Bernard: The Advent of the Lord and its Six Circumstances: PL 183, 35-40, Homily I; Sermo II

Behold He cometh, leaping upon the mountains, skipping over the hills. In place of mountains and hills understand patriarchs and prophets, and as He came leaping and skipping, read in the book of the generation of Jesus: Abraham begot Isaac: and Isaac begot Jacob and so on. From these mountains came forth, as you will find, the Root of Jesse, whence, according to the prophet, there came forth a Rod, and thence a flower shall rise up, upon which the sevenfold Spirit of the Lord shall rest (Is. xi. 1).

And revealing this more plainly in another place, the same prophet says: Behold a virgin shall conceive, and bear a Son, and His name shall be called Emmanuel, which being interpreted is, God with us (Mt. i. 23). For He whom he first refers to as a flower, the same he here calls Emmanuel; and that which he before calls a rod, (virga) he here speaks of as the Virgin.

From this I believe it to be evident who is the Rod coming forth from the Root of Jesse, and Who is the Flower upon which the Holy Spirit rests: that the Mother of God is this Rod, and her Son Jesus the Flower. A Flower accordingly is the Son of the Virgin; a flower white and ruddy, chosen out of thousands (Cant. v. 10); a flower upon which the angels desire to look (I Pet. i. 12); a Flower whose fragrance restores the dead to life; and as He himself has said, a Flower of the field, and not of the garden. For the field flowers without human help, it is by no man sown, unbroken to the spade, nor made rich with soil. So truly has flowered the Womb of the Virgin; so has the inviolate, the unstained, the pure flesh and blood of Mary, as a field, brought forth this flower of eternal beauty; Whose perfection shall see no glory shall be forever unfading.

O Virgin, Sublime Rod, to what holy eminence are you come on high? Even to the very Throne, even to the Lord of all Majesty? And what wonder, since to the very depths thou dost send down the roots of thy own humility. O Truly Celestial Blossoming Rod, more precious, more holy, than al] the rest! O True Wood of Life, that alone was found worthy to bear the fruit of salvation!

ST. PETER CHRYSOLOGUS: Homily: St. Andrew

Today is rightly considered St. Andrew's birthday. He did not come to birth from his mother's womb today, but we recognize that through the conception of faith and the child-birth of martyrdom he was brought forth into heavenly glory. His mother's cradle did not receive him today as a softly crying infant, but the heavenly abodes welcomed him in triumph. He did not draw the soft mild nourishment of milk from his mother's breast, but as a devoted soldier he valiantly shed his blood for his King.

He lives, because, as a warrior in the heavenly army, he slew death. Sweating and sighing after his expiring Lord, he follows along and strives to walk with the full vigorous stride of his virtue. Nature had made him similar to his brother [Simon Peter], his vocation had made him a companion, and grace had made him an equal. He did not want this journey to make him dissimilar.

At one word of the Lord, Andrew had, like him, left his father, his country, and his possessions. Through Christ's own gift, he offered himself without wearying as the companion of his brother in labors, reproaches, journeys, insults, and vigils. The only blemish is that he fled at the time of the Lord's Passion. However, his fleeing does not give him an inferior rank. If to deny one's Lord is deemed a fault of some importance, surely it is not more serious to flee than to deny.

We should pass over the other matters in silence, brethren. The forgiveness put on a level those whom their fault had separated. And the fervor with which they afterwards suffered martyrdom proved the devotion of those men who had previously incurred dishonor through their fear. Later on, they eagerly embraced with all their hearts that cross from which they had shrunk, so as to ascend to heaven and gain their reward and crown from the same cross from which they had once derived guilt.

Peter mounted a cross, and Andrew a tree. In this way they who longed to suffer with Christ showed forth in themselves the kind and manner of His suffering; redeemed upon a cross, they were made perfect for their palms. Thus, even if Andrew is second in dignity, he is not inferior in regard to the reward or the suffering.

Advent: Before December 16th

I & II Vespers: 9^th 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: 10^th 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: 10^th 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.

St. Andrew, Apostle

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.

Vespers: 10^th Century?

Exsúltet cælum láudibus,

resúltet terra gáudiis:

Apostolórum glóriam

sacra canunt sollémnia.

Vos, sæcli iusti iúdices

et vera mundi lúmina,

votis precámur córdium,

audíte preces súpplicum.

Qui cælum verbo cláuditis

serásque eius sólvitis,

nos a peccátis ómnibus

sólvite iussu, quæsumus.

Quorum præcépto súbditur

salus et languor ómnium,

sanáte ægros móribus,

nos reddéntes virtútibus,

Ut, cum iudex advénerit

Christus in fine sæculi,

nos sempitérni gáudii

fáciat esse cómpotes.

Deo sint laudes glóriæ,

qui dat nos evangélicis

per vos doctrínis ínstrui

et prósequi cæléstia. Amen.

May heaven exult with praises, earth resound with joy: holy solemnities sing the glory of the Apostles. Who with a word close the doors to heaven and loosen its bars: we beseech you at your command absolve us from all our sins. By your decree ill health and the sickness are subdued: heal the sick and restore us to strength of life. That when Christ the Judge will come at the end of time, he will grant us to share in everlasting joys. Praises of glory be to God, who granted that through you we be instructed in the teaching of the Gospel and attain heaven. Amen

Cassiodorus on Psalm 30: “we must note that the psalm is the fourth of those which make brief mention of the Lord’s passion and resurrection”.

Cassiodorus on Psalm 30: “we must note that the psalm is the fourth of those which make brief mention of the Lord’s passion and resurrection”. 

6. Into thy hands I commend my spirit: thou hast redeemed me, O Lord, the God of truth. Let us consider why the words which the gospel-text utters are set here, for the gospel too says: Into thy hands I commend my spirit; and bowing his head he gave up the ghost. Undoubtedly this is so that you may realize that here too the same Man was speaking who was to say the same words when set on the cross many centuries later. Into thy hands means "Into Your truth, where You always perform kind and just deeds." So, He commends to the Father that treasure beyond reckoning, that soul which did the Father's will with equal dedication. So, it was right that such a spirit be commended to One so great to raise it. Then He attests that He was redeemed. But let us see at what price; it was that stated by Paul: He emptied himself, taking the form of a servant: You see how great the price was, that He lowered His majesty to the level of human flesh. He emptied Himself to fill things human with things heavenly. But so that you might clearly realize that this was the Lord, He added His identity, the God of truth. In a unique sense He is the God of those who love truth and are not compounded with any falsehood.

St. Albert the Great on the Psalms: Psalm 44(45)

3. Thou art beautiful above the sons of men: grace is poured abroad in thy lips; therefore hath God blessed thee forever.

You are the most handsome of all men; charm flows from your lips. God, the Supreme Being, has blessed you from eternity.

45:2.1 Here is commendation of the groom, from four aspects, as the Gloss proposes: (1) beauty, (2) power: "Put on your sword", (3) authority of judging: "Your throne", (4) dress or adornment: "Myrrh and aloes". The first has three points: (1) beauty, (2) the radiation of this beauty to others: "grace is poured", (3) the reward for these two: "therefore God blessed". The idea is: He speaks prophetically, I will speak to the king, You are beautiful, without any interior stain of sin —Is 53:9 = 1 Pet 2:22 who did not commit sin. —Augustine: The true and highest beauty is justice. —Jer 23:6 This is the name they will call him: Yahweh our justice. And this above the sons of men, since he surpasses all in beauty. Angels are not mentioned, even though he is more beautiful than all the angels, because the comparison is made within his own human species. —Augustine: He was among the sons of men, from the sons of men, and ahead of the sons of men.

Note, with Cassiodorus, that he is speaking here of the beauty of the mind, not of the body. So the word "beautiful" does not refer to radiating with the color of milk or shining with blond hair or having an outstanding build, but that he had no sin —Is 53:2 He had no form or charm. —Augustine seems to point out a contradiction: He found in us much that is dirty, yet loved us, while if we find something dirty in him we should not love it, because he is beautiful in the very fact that he took on flesh. Response: He was truly beautiful, even according to his humanity, and Cassiodorus does not deny this, but he wants to say that the Prophet is not speaking about that beauty, because of Prov 31:30 Charm is a lie and beauty is vanity. Rather, he is speaking about mental beauty. The passage from Isaiah refers to his condition in the Passion, when he was smeared with the dirty spit of the Jews and he was pale while dying on the cross. So he was ugly to the unbelievers, but to the believers he is always beautiful. —Augustine: To you who believe he is beautiful everywhere: beautiful in the hands of his parents, beautiful in his miracles, beautiful as he was scourged, beautiful as he gave up his soul, beautiful as he took it back, beautiful on the wood, beautiful in the tomb, beautiful in heaven. But, because beauty if not sufficient unless it can overflow and beautify others, he adds:

The grace of the doctrine of truth, which you spread to others so that they may become beautiful, is abundantly poured on your lips, not only on your lips, but on your whole face —Judith 15?? You are very wonderful, Lord, and your face is full of grace. But the soul who speaks here may focus on the beauty of the lips because it is ready for a kiss that will bring some of that grace —Cant 1:2 Let him kiss me with the kisses of his mouth. —Cant 8:1 Who will give you to me as a brother sucking the breasts of my mother. Then if I find you outside I can kiss you and no one will despise me. Note the abundance of the effusion, since everything that came from his lips was grace —Augustine: Grace is poured on your lips when you cure the sick with a word, when you order the sea to be quiet, when you tell the winds to be silent, when you order a fever to go away, when you call Lazarus forth, and he comes out when called and listens to you. Everything that you speak is perfected by the grace of your lips —John 7:46 Never has a man spoken like this. —Qoheleth 8:4 The word of the king is sovereign. —Mat 7:29 He taught them as one having power, not like the Scribes and Pharisees.

Because you are beautiful and good and useful to others, therefore God has blessed you, who is greater than you as a man —Heb 7:7 It is incontrovertible that the lesser is blessed by the greater. And that, not with a sinister blessing, as Esau received (Gen 27:39-40), which is one of temporal prosperity, but forever, giving you the kingdom without end —Luke 1:33 He will reign over the house of Jacob forever, and his kingdom will have no end.

St. Augustine on Psalm 41(42) run like the hart: the first psalm at Lauds

St. Augustine on Psalm 41(42) run like the hart

Run to the fountain; long for the fountain; but do it not anyhow, be not satisfied with running like any ordinary animal; run thou like the hart. What is meant by like the hart? Let there be no sloth in your running; run with all your might: long for the fountain with all your might. For we find in the hart an emblem of swiftness.

3. But perhaps Scripture meant us to consider in the stag not this point only, but another also. Hear what else there is in the hart. It destroys serpents, and after the killing of serpents, it is inflamed with thirst yet more violent; having destroyed serpents, it runs to the water-brooks, with thirst more keen than before. The serpents are your vices, destroy the serpents of iniquity; then will you long yet more for the Fountain of Truth. Perhaps avarice whispers in your ear some dark counsel, hisses against the word of God, hisses against the commandment of God. And since it is said to you, Disregard this or that thing, if you prefer working iniquity to despising some temporal good, you choose to be bitten by a serpent, rather than destroy it. Whilst, therefore, you are yet indulgent to your vice, your covetousness or your appetite, when am I to find in you a longing such as this, that might make you run to the water-brooks?...

4. There is another point to be observed in the hart. It is reported of stags...that when they either wander in the herds, or when they are swimming to reach some other parts of the earth, that they support the burdens of their heads on each other, in such a manner as that one takes the lead, and others follow, resting their heads upon him, as again others who follow do upon them, and others in succession to the very end of the herd; but the one who took the lead in bearing the burden of their heads, when tired, returns to the rear, and rests himself after his fatigue by supporting his head just as did the others; by thus supporting what is burdensome, each in turn, they both accomplish their journey, and do not abandon each other. Are they not a kind of harts that the Apostle addresses, saying, Bear ye one another's burdens, and so fulfil the Law of Christ? Galatians 6:2 ...

5. My soul is thirsty for the living God Psalm 41:2. What I am saying, that as the hart pants after the water-brooks, so longs my soul after You, O God, means this, My soul is thirsty for the living God. For what is it thirsty? When shall I come and appear before God? This it is for which I am thirsty, to come and to appear before Him. I am thirsty in my pilgrimage, in my running; I shall be filled on my arrival. But When shall I come? And this, which is soon in the sight of God, is late to our longing. When shall I come and appear before God? This too proceeds from that longing, of which in another place comes that cry, One thing have I desired of the Lord; that will I seek after; that I may dwell in the house of the Lord all the days of my life. Wherefore so? That I may behold (he says) the beauty of the Lord. When shall I come and appear before the Lord?...

St. Basil the Great: Homily on Psalm 1: The value of psalmody

St. Basil the Great: Homily on Psalm 1: The value of psalmody

Everything in the scripture has been divinely inspired, and has its uses. The Holy Spirit has dictated it in such a way that everyone can choose from it, as from a dispensary open to all, the remedy suited to his malady. Great harm, it is written, by its healing touch may yet be assuaged. The Psalter contains in itself whatever is good in all other books. It foretells the future, it recalls facts of history, it gives rules of life, it suggests practical attitudes of mind. Briefly, it is a treasure-house of good doctrine from which all can draw; it gives carefully what will be useful for each individual. It cures all the old wounds of the soul and brings a speedy cure for fresh ones. It heals all that is sick and preserves what is in good health. It suppresses completely, as far as possible, the interior movements which in so many ways, in human life, tyrannize over souls; and it does this in so charming and pleasing a manner as to bring health to the soul. For the Holy Spirit well knows that humanity does not easily tend to virtue, and our eagerness for the pleasurable makes us neglect the right path. Then what does he do? He gives his instructions melodiously, so that, without our knowing it, the teaching of the words will sink into us with the charm and sweetness of the sounds. It is what good doctors often do when they have to give a disagreeable medicine to an invalid without appetite: they smear some honey on the edge of the glass.

Psalmody gives tranquility to souls, brings peace by mastering surging thoughts. It calms anger and represses concupiscence. Psalmody strengthens friendship, unites those who are estranged, reconciles those who are angry, for who could consider as an enemy one who united his voice with his in praise of God? Psalmody also gives the greatest of goods, charity: it unites all into one choir. It puts the devils to flight and insures the help of the angels. It is a protection against the fears of night-time, a rest in the work of the day. It strengthens children, adorns the young, consoles the aged and beautifies women. It peoples solitude, it stills agitated assemblies. It is the voice of the Church. It gives splendor to festivals. It gives rise to the sadness which comes from God; from a heart of stone it can draw tears.

Psalmody is the occupation of the angels, it is the life of heaven, it is the spiritual sacrifice. It contains true theology: the prophecies of the Incarnation, the threats of judgement, the hope of resurrection, the fear of punishment, the promise of glory, the revelation of mysteries—all these are gathered up in the book of Psalms, a great treasure-house open to all the world.

THE SOLEMNITY OF CHRIST THE KING: Encyclical letter of Pope Pius Xl Nature and extent of the kingdom of Christ

The foundation of this power and dignity of our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature'. His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this, that Christ is our king by acquired, as well as by natural right; for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: You were not redeemed with corruptible things, but with the precious blood of Christ, as of a Iamb unspotted and undefiled. We are no longer our own property, for Christ has purchased us with a great price;4 our very bodies are members o]

Christ.

Let us briefly explain the nature and meaning of this lordship of Christ. It consists, we need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a lawgiver, to whom obedience is due. Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their divine Master, and he promises that they shall remain in his love. He claimed judicial power as received from his Father, when the Jews accused him of breaking the sabbath by the miraculous cure of a sick man. The Father, instead of passing judgement on any man himself, has left all judgement to the Son. In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed.

It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nor is there any difference in this matter between the individual and the family or the state; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. Salvation is not to be found elsewhere; this alone of all names under heaven has been appointed to men as the one by which we needs must be saved. He is the author of happiness and true prosperity for every man and for every nation. "For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?"

Oh, what happiness would be ours if all men, individuals, families and nations, would but let themselves be governed by Christ! "Then at length will many ills be cured; then will the law regain its former authority, peace with all its blessings be restored”.

DOMINI NOSTRI IESU CHRISTI UNIVERSORUM REGIS

At I & II Vespers: Victorius Genovesi

DOMINI NOSTRI IESU CHRISTI UNIVERSORUM REGIS

Our Lord Jesus Christ King of the Universe

[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: 12^th – 13^th Centuries (Formerly Matins of the Holy Name)

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 (Formerly Matins of Christ the King)

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, and royal power.  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.