E.L. Mascall, Whatever Happened to the Human Mind, "Chalcedon in a Wider Context"

. . . the supreme theological truth about Mary is that she is Theotokos, the Mother of God, whose son is of the very same substance as us in his manhood, that has rescued Mariology from the apparently uncontrollable hypertrophy of the preconciliar years. The notion that the redemptive activity of God (Heilsgeschichte) was, with many divagations and setbacks, gradually focused down through the history of the Jewish people to its climactic convergence and concentration in the twofold figure Of Mary and her Son, and then spread out from that focal point into the whole world under the form of Christ's Spirit-endowed body the Catholic Church—this noble and inspiring notion has been part of the equipment of Christian tradition from the beginning. It is implicit in the Pauline epistles and was splendidly developed by St Irenaeus, though it has sometimes fallen into the background, especially in the West.  It has maintained itself far more strongly in the Christian East, where it has been set in an even larger context and given even wider implications. Very prominent in the Orthodox liturgy is the sense that the assumption of human nature by the person of the divine Word has had repercussions throughout the human race and indeed, beyond the human race, throughout the material universe. The whole of the material order is seen as in principle transfigured and transformed by the taking of a material body by the Son of God, and the Feast of the Transfiguration of Christ is seen as the feast of the transfiguration of the whole of the physical world.

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

A.S. Walpole: Cathemerinon IX, from which 23 is a cento, is entitled hymnus omnis horae. At every hour of every day should a believer be mindful of Christ, who is the A and O, the beginning and the end. Prudentius therefore praises Him as the creator of all things, as the everlasting Son of the Father's love begotten. He then briefly but graphically relates the chief wonders of His earthly life.  

Milfull: (in the English tradition): This hymn was in use at Christmas and Candlemas . . . for 1^st Vespers of St. Stephen and Compline of the Octave of Christmas, the Vigil of Epiphany, the Vigil of the Purification and the Purification itself.

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

The first part of this hymn, under the title Agnoscat omne saeculum (attributed by some to Fortunatus), was and is used for 2nd Vespers for the Annunciation. 

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

Walpole: a fragment of an alphabetical hymn the rest of which has been lost. In the Mozarabic use, to judge by the rubric: in alia festivitate non dicitur, only on die sanctae Mariae.

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.

Holy Family: St. Bernard: Homily 1 Super Missus 7-8: God is subject to Mary

The God and Lord of the angels Mary called her Son. My Son, she said, why hast thou treated us so? What angel would dare to do that? It is enough for them—in fact, they consider it a great privilege—that being spirits by nature, they are made God's messengers by grace and thus acquire the name of angels; for as David says, God has his messages carried by spirits. But as Mary knew she was God's mother, she could in all confidence call him her Son, whereas all the angels could do was to give his majesty their reverent service.

For his part, God did not disdain to be called what he had deigned to be. He lived there in subjection to them, the evangelist says a little later. Think who it was that was thus living in subjection, and who it was that he was subject to. The person in subjection was God, and he was subject to human beings. The God to whom the angels are subject, the God whom principalities and powers obey, was subject to Mary—and not only to Mary but to Joseph too, for Mary's sake.

Which is the more remarkable I leave it for you to decide; it is for you to say which impresses you the more: that the Son in his mercy should stoop so low, or that the mother should be raised so high. Wonder and amazement overwhelm us on both grounds. That God should Obey a woman was an unparalleled example of humility; that a woman should command her God was for her untold sublimity. Virgins are especially praised for following the Lamb wherever he goes. What praise, then, will be due to one who not only followed but preceded him?

We men must learn to obey. We are but earth, and must learn to be of service; we are dust, and must learn to submit. To hear the Evangelist, say of our Creator that he lived there in subjection to them should make us blush, mere ashes that we are and bursting with pride. God humbled himself, and do we dare to exalt ourselves? God subjected himself to men, but we want to lord it over our fellow men, and so we set ourselves above our Creator. How I wish that God would reproach me when he found me thinking such thoughts, as he reproached his apostle with the words: Back, Satan: for these thoughts of thine are man's, not God's. Whenever I want to thrust myself in before other men, I am trying to place myself above my God; and then my thoughts are undeniably man's not God's;  for of God we are told that he lived in subjection to them. We may scorn to follow another man's example, but we cannot think it beneath us to follow our Creator. And if we cannot, perhaps, follow him everywhere he goes, let us at least condescend to follow him to the depths he has stooped to for our sakes.

Holy Family

Vespers I & II: Pope Leo XIII

O lux beáta cælitum
et summa spes mortálium,
Iesu, cui doméstica
arrísit orto cáritas;

María, dives grátia,
o sola quæ casto potes
fovére Iesum péctore,
cum lacte donans óscula;

Tuque ex vetústis pátribus
delécte custos Vírginis,
dulci patris quem nómine
divína Proles ínvocat:

De stirpe Iesse nóbili
nati in salútem géntium,
audíte nos, qui súpplices
ex corde vota fúndimus.

Qua vestra sedes flóruit
virtútis omnis grátia,
hanc detur in domésticis
reférre posse móribus.

Iesu, tuis obœdiens
qui factus es paréntibus,
cum Patre summo ac Spíritu
semper tibi sit glória. Amen.

O blessed Light of heaven’s saints and highest hope of mortal men, Jesus, upon whose birth domestic love smiled.  Mary, rich in grace, who alone feed Jesus from a pure heart, giving him kisses with the milk. And you, O Joseph, one of the old patriarchs, chosen Guardian of the Virgin, whom your Offspring addressed with the divine and sweet name of ‘father’. From the noble line of Jesse, born to save the nations, hear us humbly pouring out our prayers to you.  Your home flourished with the grace of every virtue; may this be given to our domestic life. Jesus, made obedient to your parents, with the most high Father and the Spirit, to you be glory for evermore. Amen.

Office of Readings: Pope Leo XIII

Dulce fit nobis memoráre parvum
Názaræ tectum tenuémque cultum;
éxpedit Iesu tácitam reférre
  cármine vitam.

Arte qua Ioseph húmili excoléndus,
ábdito Iesus iuvenéscit ævo,
seque fabrílis sócium labóris
  ádicit ultro.

Assidet nato pia mater almo,
ássidet sponso bona nupta, felix
si potest curas releváre lassis
  múnere amíco.

O neque expértes óperæ et labóris,
nec mali ignári, míseros iuváte;
quotquot implórant cólumen, benígno
  cérnite vultu.

Sit tibi, Iesu, decus atque virtus,
sancta qui vitæ documénta præbes,
quique cum summo Genitóre et almo
  Flámine regnas. Amen.

It is sweet for us to remember the little house at Nazareth and its simple life and to sing of the hidden life that Jesus spent there. In the hidden time Jesus grew and learned the humble skill of Joseph and as a carpenter also made himself a companion of those who work. The holy Mother sits next to her loving Son like a good wife with her spouse, happy to relieve the worries of the weary with the gift of love. O you who surely knew of  work and trouble and were not ignorant of evil, come to the aid of the wretched; look upon those who beg your support with a kindly countenance. To you, O Jesus, honor and strength, you who give us life in the Holy Scriptures, you who rule with almighty Father and the Holy Spirit. Amen.

Lauds: novus

Christe, splendor Patris,
Dei mater Virgo,
Ioseph, tam sacrórum
pígnorum servátor,

Nitet vestra domus
flóribus virtútum,
unde gratiárum
fons prománat ipse.

Angeli stupéntes
Natum Dei cernunt
servi forma indútum
servis famulántem.

Imus præes, Ioseph,
humilísque iubes;
iubes et María
et utríque servis.

Cunctis præstant aulis
hæc egéna sæpta,
salus unde cœpit
géneris humáni.

Iesu, Mater, Ioseph,
mansiónis vestræ
nostras date sedes
donis frui sanctis.

Tibi laudes, Christe,
spem qui nobis præbes,
tuos per paréntes
cæli adíre domum. Amen.

O Christ, the splendor of the Father, O Virgin Mother of God, O Joseph, protector of the holy family bond.  Your home shines forth with the flowers of the virtues, from which is derived the Fount of graces Himself. Seeing the birth of God angels are amazed, he clothed in the form of a servant, and subject to his family. The lowly and humble head of the family Joseph commands, Mary also orders, and you, Jesus, obey both. This lowly impoverished home surpasses all royal halls, because from here began the salvation of the human race. Jesus, Mother, and Joseph, grant to our homes the holy gifts of your home.  Praise, O Christ, to you, who gives hope to us, through your two parents, to reach the home of heaven. Amen.

St. Augustine and Amalarius of Metz: On the Octave of the Nativity

We understand two aspects of Christ's birth: the first is that Christ came to men; the second is that men came to Christ. Augustine writes on this subject in his first book On Christian Doctrine: "For we are not brought to him who is present everywhere, through space, but rather through good effort and good virtues. We would not be able to do this, unless wisdom had deigned to conform even to our great infirmity, that it might provide us with an example of how to live in no other way than in the guise of a man, since we are also men. But because we act wisely when we come to that wisdom, wisdom itself, when it comes to us, is thought by proud men to have acted foolishly. And because we regain our health when we come to it, wisdom, when it comes to us, is thought to be almost weak. But 'the foolishness of God is wiser than men, and the weakness of God is stronger than men.' Since therefore wisdom is our homeland, it has also made itself a path for us to the homeland. And since it is present everywhere to the pure and healthy interior eye, it also deigned to appear to the carnal eyes of those whose interior eye is infirm and unclean. 'For since in the wisdom of God the world, by wisdom, was not able to know God, it pleased God by the foolishness of our preaching to save them that believe.' He is therefore said to have come to us not by moving through space, but by appearing to mortals in mortal flesh. Thus, he came to a place where he already was, because 'he was in the world and the world was made through him’.

We commemorate Christ's coming to men on the feast of his Nativity, and the coming of men to Christ on the octave of his nativity. This is easily recognized through the antiphons that are sung for Matins. The first antiphon for the Lord's Nativity, GenuitPuerPera regem, tells of the Lord's pure birth. The first for the Lord's octave says: "O admirable exchange." When it speaks of "exchange," it shows that something is given and something received. Christ gave his divinity and received our humanity. We commemorate what he gave on his Nativity, and what he received, on the octave. The members, joined to the head, are commended in this feast.

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.

S. IOANNIS, APOSTOLI ET EVANGELISTÆ

quem Christus arcte díligit

Him whom Christ loved so strongly

St John the Evangelist: Lauds: Carolus Rosa: 18th Century

We know he is celebrated for his declarations about Christian love. Beloved, let us love one another, for love is of God. If we love one another, God dwelleth in us, and His love is perfected in us. God is love, and he that dwelleth in love dwelleth in God, and God in him. [1 Jn. 4, 7, 12, 161 Now did he begin with some vast effort at loving on a large scale? Nay, he had the unspeakable privilege of being the friend of Christ. Thus, he was taught to love others; first his affection was concentrated, then it was expanded. Next, he had the solemn and comfortable charge of tending our Lord's Mother, the Blessed Virgin, after his departure. Do we not here discern the secret sources of his especial love of the brethren? Could he, who first was favored with his Savior's affection, then trusted with a son's office towards His Mother, could he be other than a memorial and pattern (as far as man can be), of love, deep, contemplative, fervent, unruffled, unbounded?

BLESSED JOHN HENRY NEWMAN

Office of Readings:  St. Peter Damian

Vírginis virgo veneránde custos,

præco qui Verbi cóleris fidélis,

terge servórum fácinus tuórum,

  sancte Ioánnes.

Fonte prorúmpens flúvius perénni

curris, aréntis satiátor orbis;

hausit ex pleno, modo quod propínat,

  péctore pectus.

Tu, decus mundi iubar atque cæli,

ímpetra nostris véniam ruínis;

da sacraméntum penetráre summum,

  quod docuísti.

Patris arcánum speculándo Verbum

grátiam fundis fídei per orbem;

nos ad ætérnam spéciem fruéndam,

  dux bone, transfer.

Sit decus summo sine fine Christo,

sancta quem virgo génuit María,

qui Patri compar Flaminíque Sancto

  regnat in ævum. Amen.

Venerable Virgin, Guardian of the Virgin, you are honored as the faithful   herald of the Word, purge the wickedness of your servants, holy John. As a river breaking forth from a perennial spring you run to satisfy a thirsty world; Your heart  draws from the heart of Christ the waters , which you now pour out. You, the ray of light shining upon earth and heaven, pray pardon for our ruined souls; grant that we pay penetrate the highest mystery which you taught. In meditating on the hidden Word of the Father you pour out upon the world the grace of faith: O good leader, grant we may enjoy everlasting beauty. Honor unending be to the most high Christ, born of the holy Virgin Mary, who equal to the Father and Holy Spirit, reigns for ever. Amen.

Lauds: Carolus Rosa: 18^th Century

Cohors beáta Séraphim

quem Christus arcte díligit

laudet, chorúsque cánticis

noster resúltet æmulis.

Hic discit, almus édocet

hic unde Verbum pródeat,

sinúmque matris ímpleat,

sinum Patris non déserens.

Felix Ioánnes, déligit

et te Magíster próvidus,

ut clara Thabor lúmina

hortíque cernas tædia.

Tu, raptus in sublímia,

arcána cæli cónspicis,

Agni sed et mystéria

Ecclesiæque pércipis.

O digne fili Vírgine,

succéssor alti nóminis,

nos adde Matri fílios,

nos conde Christi in péctore.

Verbo sit ingens glória,

caro quod est et créditur,

cum Patre et almo Spíritu

in sempitérna sæcula. Amen.

May the blessed company of Seraphim praise him whom Christ loved so strongly, and our choir too resound with the same songs. This man learned and lovingly taught the Word going forth, filling his mother’s breast without abandoning the Father’s bosom. O Blessed John, the providential Master chose you to see both the bright light of Mt. Tabor and in the suffering of garden.  Caught up into the heights you revealed the secrets of heaven, but also you grasped the mysteries of the Lamb and the Church. O worthy Son of the Virgin, inheriting the most sublime name, add us as sons of your Mother, treasured in the heart of Christ. To the mighty Word be glory, confessed to have been made flesh, with the Father and the Holy Spirit, through endless ages. Amen.

St. Stephen, Protomartyr

Peter got his name from a rock because by the firmness of his faith he was the first to deserve to be a foundation of the Church. Similarly, Stephen got his name from a crown because he was the first to deserve to undergo the conflict for the name of Christ, the first to merit to inaugurate martyrdom by that bloodshed so characteristic of the soldiers of Christ. Let Peter retain his longstanding headship of the Apostolic College. Let him unlock the kingdom of heaven for those who enter it, bind the guilty by his power, and mercifully absolve the repentant. But Stephen is the first of the martyrs. Let him be the leader of that purpled army, for he was an eager warrior who shed his blood for the still warm blood of his Lord.

He procured for himself a purple robe, dyed with his own blood. Therefore, later on, he rightly received a crown from his King. And this was he who at his birth got his name from a crown. Clearly, God foreknew and predestined him; now He called him as the first one to come to the glory of martyrdom.

ST. PETER CHRYSOLOGUS

The Office of Readings: 13^th Century

Festum celébre mártyris

digne colámus Stéphani,

qui primus in certámine

palma nitet victóriæ.

Martyr fidélis, cómminus

falsis renítens téstibus,

Iesu vidébat glóriam,

stantis Patris ad déxteram.

Nunc te precámur, ínclite,

succúrre, martyr, cóncite;

nobis rogátus ímpetra

cæli ut patéscat régia.

Lotus cruóris flúmine,

splendéscis alto lúmine;

nostri memor nunc súpplica

tecum fruámur glória.

Præstet favens hæc múnera

natus Puer de Vírgine,

cum Patre et almo Spíritu

regnans per omne sæculum. Amen.

Let us celebrate worthily the solemn feast of the martyr Stephen, who was the first in the battle to glow with the palms of victory. Faithful martyr, illustrious in close combat with false witnesses, he saw the glory of Jesus standing at the right hand of the Father. Now we pray to you, O renowned martyr, come quickly to help us: that your pleading might open to us the long- sought kingdom of heaven. Washed in the stream of blood you grow bright with heavenly light; now be mindful of our petitions that we may bask in glory with you. May the Son born from the Virgin favor us and grant us these gifts, with the Father and the loving Spirit, ruling through all ages. Amen.

Lauds: 9^th Century: Breviarum Gothicum

Christus est vita véniens in orbem,

qui ferens vulnus removénsque mortem,

ad Patris dextram repeténdo, regnat

  sede supérna.

Hunc sequens primus Stéphanus miníster

sortis illátæ título est decórus,

quam dedit spirans Dómini benígnus

  Spíritus illi.

Sáxeo nimbo lapidátus instat,

sústinet mortis rábiem profánam,

hóstibus quærit véniam misértus

  péctore grato.

Quæsumus flentes, benedícte prime

martyr et civis sociáte iustis:

cælitus, claræ regiónis heres,

  mitte favóres.

Glóriæ laudes Tríadi beátæ

mártyrum læti cómites canámus,

quæ dedit primas Stéphano ex agóne

  ferre corónas. Amen.

Christ is the life coming into the world, bearing his wounds and taking death away, returning to the right hand of the Father, he rules from a heavenly throne.  Stephen the first deacon, followed him, worthy of his title by virtue of his fate, which the Lord bestowed in his goodness, breathing upon him the Spirit. Stoned, struck by a shower of rocks, he endures the unholy rage of murder, with a gracious heart he mercifully seeks pardon for the crowd.  We pray with tears, O blessed Martyr and Fellow-citizen of all the just in heaven, heir of the glorious kingdom, send us help.  Praise to the glorious and blessed Trinity, we joyously sing with the martyrs, who granted Stephen in his suffering to be the first of many to bear the martyrs’ crown. Amen.

THE VIGIL OF CHRISTMAS: Homily of St. Bonaventure

THE VIGIL OF CHRISTMAS: Homily of St. Bonaventure

It is impossible to find adequate analogies between natural phenomena and things above the natural order; yet we can see that the way things come to birth differs in different cases : the way brightness comes from light is not the way the shoot grows in the vine or the flower springs from the branch or tree-trunk.

Brightness is a product of light and is of the same nature as light; but we cannot say that light is the same thing as brightness or that brightness is identical with light. Similarly, the Son comes from the Father and is of the same nature as the Father, but the Son is not the Father and the Father is not the Son. Hence, in her commemoration of this glorious birth the Church calls Christ the Brightness of eternal Light.

When a shoot springs up in a vine, the vine has become fruitful and reached fulfilment; yet the vine is as whole as it was before and nothing has been soiled or damaged. That is the way God was produced, or conceived, in the Virgin: he was her fulfilment and her fruit; he did not crush or force or stain her: he sanctified her. Therefore, comparing the Child within her to a shoot, the Lord made the prophet say, I will raise up from the stock of David a faithful scion; and again, You heavens, send dew from above, you skies, pour down upon us the rain we long for, him, the Just One. Let the earth be opened and bud forth a Savior. The blessed Virgin was humble, firm and fruitful, like the earth. Like the earth she opened—not physically, to receive corruption, but spiritually, when she believed what the angel told her; and in that fruitful earth the Savior was formed, like a bud.

When a flower appears on a branch or a tree, it is not a sign of decay; it is an embellishment. It does no harm to what it grows from; it is merely an additional beauty. So also when God was born, there was no opening or corrupting of the Virgin's body, for shut this gate must ever be, Ezekiel said, nor open its doors to give man entrance. There was only the addition of fruitfulness and extra beauty. Hence Christ's birth is compared to the emergence of a flower: From the stock of Jesse a scion shall burgeon yet; out of his roots a flower shall spring.

Thus, before he was born in the womb, the Son of Mary was born of God the Father as brightness is born of light; conceived in the womb, he came to the Virgin Mother as a shoot comes to a vine; he emerged from the womb as flowers do from branches and stems and the trunks of trees. At his first birth he was born—and always will be born, throughout eternity—of God the Father: and that was his divine birth. At his second birth—his conception—and at his third, he was born of the Virgin Mother: and those were his human births. His second and third births are revealed to us on earth for our healing; his first will be shown us in heaven for our reward. The second is the object of today's commemoration, with its reading about his life in the womb; the third is the occasion of tomorrow's feast, with its chant, "For our sakes a child is born"; the first will be our theme for all eternity.