THE FIRST SUNDAY OF LENT: Homily of St. Leo the Great: 1 Sermon 1 for Lent, 52 and 3-4.

We have many interior battles; the flesh lusts against the spirit and the spirit against the flesh. If, in this conflict the lusts of the flesh prevail, the spirit will be shamefully dishonored and this will be a great misfortune, for in this case the ruler will become the slave. If, on the contrary, the spirit submits to its Master, rejoices in what he gives from on high, despises the of earthly pleasures, and prevents sin from reigning in his mortal body, reason will keep the scepter which is its just right and no illusion of evil spirits will be able to break down the ramparts: for man has no true peace and liberty except when the flesh is ruled by the spirit, its judge, and the spirit is governed by God, its master. It is good to prepare at all times by a constant watchfulness in order to check our wakeful enemies. But we must do so with still more care and zeal and organize more zealously, in this season of the year when our crafty enemies redouble their cunning manoeuvres endlessly. They know well that these are the holy days of Lent, and that Lent is kept by punishing ourselves for all our meanness and in effacing all our past negligences, and they use all the power of their malice in order to make those who wish to celebrate Easter fall into some impurity, and to change what should be a source of pardon into an occasion of sin.

So, my dear brethren, let us enter upon Lent with a greater fidelity to the service of Christ. It is as if we were beginning a fight for sanctity. Then, let us prepare our souls for fight with temptations; and let us recognize that the more zealous we are for our salvation, the more violently shall we be attacked by our enemies. But he who dwells in us is stronger than he who is against us. Our strength comes from his power in whom we place our confidence. For if our Lord allowed himself to be tempted, it was in order that we might have, with the strength of his aid, the teaching of his example. You have just heard now he vanquished his enemy with the words of the law, not by the might of his power; the honor which would come to his humanity would be greater, and greater also the punishment of his adversary, if he triumphed over the enemy of the human race, not as God, but as man. He fought then, that we might fight following close upon him; he conquered, that we might conquer as he did. For the acts Of virtue, my dear brethren, are not produced without the experience of temptations, faith does not grow without trials, combat without an enemy, victory without a battle. Life is passed in the midst of snares and combats. If we would not be surprised, we must watch; if we wish to conquer, we must fight. This is why Solomon who was wise said: My Son, if thy mind is to enter the Lord's service, prepare thyself, to be put to the test. He was full of the wisdom of God, he knew that there could be no fervor without laborious conflict; and foreseeing the danger of these fights, he anticipated them in order that, warned against the attacks of the tempter, we should be ready to parry his blows.

The traditional Lenten hymns from the Monastic Breviary: Metrical English Translations

The traditional Lenten hymns from the Monastic Breviary: Metrical English Translations

Some might prefer the older Hymn pattern of hymns for Lent. One wonders if it is really necessary to have one set of hymns for Sundays and another set for ferial days. 

Vespers

O Merciful Creator, hear!

To us in pity bow Thine ear:

Accept the tearful prayer we raise

In this our fast of forty days.

Our hearts are open, Lord, to Thee:

Thou knowest our infirmity;

Pour out on all who seek Thy face

Abundance of Thy pard'ning grace.

Our sins are many, this we know;

Spare us, good Lord, Thy mercy show;

And for the honor of Thy name

Our fainting souls to life reclaim.

Give us self-control that springs

From discipline of outward things,

That fasting inward secretly

The soul may purely dwell with Thee.

We pray Thee, Holy Trinity,

One God, unchanging Unity,

That we from this our abstinence

May reap the fruits of penitence. Amen



Lauds

Now Christ, Thou Sun of righteousness,

let dawn our darkened spirits bless:

the light of grace to us restore

while day to earth returns once more.



Thou who dost give the accepted time,

give, too, a heart that mourns for crime,

let those by mercy now be cured

whom loving - kindness long endured.



Spare not, we pray, to send us here

some penance kindly but severe,

so let Thy gift of pardoning grace

our grievous sinfulness efface.



Soon will that day, Thy day, appear

and all things with its brightness cheer:

we will rejoice in it, as we

return thereby to grace, and Thee.



Let all the world from shore to shore

Thee, gracious Trinity, adore;

right soon Thy loving pardon grant,

that we our new-made song may chant.

Amen.



Office of Readings

1. The fast, as taught by holy lore,
We keep in solemn course once more;
The fast to all men known, and bound
In forty days of yearly round.

2. The law and seers that were of old
In divers ways this Lent foretold
Which Christ, all seasons’ king and guide,
In after ages sanctified.

3. More sparing therefore let us make
The words we speak, the food we take,
Our sleep and mirth, and closer barred
Be every sense in holy guard.

7. Forgive the sin that we have wrought;
Increase the good that we have sought;
That we at length, our wanderings o’er,
May please Thee here and evermore.

8. We pray Thee, holy Trinity,
One God, unchanging Unity,
That we from this our abstinence
May reap the fruits of penitence.

TEMPUS QUADRAGESIMÆ

Ad Vesperas: in Officio dominicali: Gregorius Magnus?

Generally appointed for Vespers, sometimes Lauds, even in one case for Terce (Walpole).

Audi, benígne Cónditor,

nostras preces cum flétibus, (1)

sacráta in abstinéntia

fusas quadragenária.

Scrutátor alme córdium, (2)

infírma tu scis vírium;  (3)

ad te revérsis éxhibe

remissiónis grátiam.

Multum quidem peccávimus,

sed parce confiténtibus,

tuíque laude nóminis (4)

confer medélam lánguidis.

Sic corpus extra cónteri (5)

dona per abstinéntiam,

ieiúnet ut mens sóbria

a labe prorsus críminum.

Præsta, beáta Trínitas,

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

1.       Cf. Ambrose, Aeterne rerum conditor: fletuque culpa solvitor; Prudentius, Nox et tenebrae et nublia: flendo et canendo quaesumus; Rex aeterne Domine: hymnum deflentes canimus; Christe, precamur adnue: mixtaque voces fletibus; Summae Deus clementiae: fletus, benigne, suscipe; Lucis creator optime: audi preces cum fletibus; Telluris ingens conditor: ut facta fletu diluat; Vox clara ecce intonate: vocem demus cum lacrimis (Walpole).

2.      Scutator cordium: Rom. 8:27: “[God] that searches hearts” (scrutatur corda) (Walsh and Husch); Ambrose, Hex. VI.44: scrutator cordis occulta (Walpole); Ps. 7:10: scrutans corda.

3.      Oxymoron: infirma cordium: ‘weakness of our strength’ (Walpole).

4.      Altered from: ad laudem tui nominis.

5.      “By afflicting our bodies with fasting we starve our minds from committing sin” (Walsh and Husch).

O Kind Creator, hear our prayers mixed with tears poured out in this holy forty-day fast.  O sustaining Searcher of hearts, you know the weakness of our strength; show to us who have turned back to you the remission of our sins. Indeed we have sinned much but spare those who confess their sins; to the praise of your name grant healing to the sick. Grant that our bodies may be outwardly broken through abstinence that a temperate mind may fast from falling headlong into sin. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

In Officio feriali: saec. X

Iesu, quadragenáriæ

dicátor abstinéntiæ, (1)

qui ob salútem méntium (2)

præcéperas ieiúnium,

Adésto nunc Ecclésiæ, (3)

adésto pæniténtiæ,

qua supplicámus cérnui (4)

peccáta nostra dílui.

Tu retroácta crímina

tua remítte grátia

et a futúris ádhibe

custódiam mitíssime,

Ut, expiáti ánnuis

compunctiónis áctibus,

tendámus ad paschália

digne colénda gáudia.

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

1.       Dicator = ‘magistrate, one who dictates’;

2.      ‘who with a view to the health of the soul didst in the days of old hallow this fast’ (Walpole)

3.      The second stanza of the original has been dropped: quo paradiso redderes/servata parsimonia/ quos inde gastrimargiae/ huc inlecebra depulit.

4.      The final two lines of this stanza are altered from the original: quae pro suis excessibus/ orat profusis feltibus.

O Jesus, who established these forty days of abstinence, who decreed this fast for the salvation of souls: Be present with thy Church, assist our penitence, by which, we humbly pray, that our sins may be washed away. By your grace forgive us our past sins and gently guard us against future sins.: that cleansed by these yearly acts of contrition we may be prepared to celebrate Easter with worthy joy.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

 Ad Officium lectionis: in Officio dominicali: Gregorius Magnus?

Generally appointed for Nocturns, sometimes Vespers (Walpole).

Ex more docti mýstico (1)

servémus abstinéntiam, (2)

deno diérum círculo

ducto quater notíssimo.

Lex et prophétæ prímitus (3)

hanc prætulérunt, póstmodum

Christus sacrávit, ómnium

rex atque factor témporum.

Utámur ergo párcius (4)

verbis, cibis et pótibus,

somno, iocis et árctius

perstémus in custódia.

Vitémus autem péssima

quæ súbruunt mentes vagas,

nullúmque demus cállido  (5)

hosti locum tyránnidis.

Præsta, beáta Trínitas, (6)

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

1.       Ex more = ‘by the custom’ (Walpole); mystico because the forty days of Lent are associated

 with cleansing and purifying: the forty days of the flood, Moses fasting forty days before

 meeting God, Elijah’s fast and that of Jesus ((Walsh and Husch).

2.      Original: servemus en ieiunium: denum for deno.

3.      Lex et prophetae … Christus sacravit: Gen. 7:12; Ex. 34:28; 3 Kings 19:8; Mk. 1:13.

4.      Rule of St. Benedict 49: abstention from food, drink, sleep, conversation, joking

5.      Cf. Eph. 4:27: nolite locum dare diabolo.

6.      Four stanzas are omitted from the original:

Instructed by the spiritual life we persevere in abstinence in the familiar cycle of four times ten days. The Law and the Prophets first taught this; afterwards Christ himself sanctified it, he who is the ruler and creator of all things. Therefore let us use sparingly words, food and drink, sleep and jokes and be more careful in keeping guard. Let us shun wicked things, which sabotage our wandering minds and not give place to our crafty enemy in his tyranny. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

Ad Laudes matutinas: in Officio dominicali: Gregorius Magnus?

This hymn consists of the second part of Ex more docti mýstico. (Milfull)

PRECEMUR omnes cernui, (1)

clamemus atque singuli,

ploremus ante iudicem,

flectamus iram vindicem

Nostris malis offendimus

tuam, Deus, clementiam;

effunde nobis desuper,

remissor, indulgentiam.

Memento quod sumus tui,

licet caduci, plasmatis; (2)

ne des honorem nominis (3)

tui, precamur, alteri.

Laxa malum quod fecimus,

auge bonum quod poscimus,

placere quo tandem tibi

possimus hic et perpetim.

1.       precemur originally dicamus.

2.      plasmatis from the Greek with the meaning of ‘fashioning anything, e.g. a statue but in Christian Latin the divine creation of the human body (Walsh and Husch).

3.      Isaiah 48:11: “I shall not give my glory to another”.

Let us all pray on bended knee and each of us cry out, imploring and weeping before the angry and avenging judge. With our evil ways e have offended your mercy, O God; O Redeemer pour out on us your pardon from above.  Remember that we belong to you, although we are weak, you made us; we pray do not give the honor of your name to another.  Forgive the evil we have done, increase the good we seek and by which we are able to please you here and always.  Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

In Officio feriali: saec. VI

Iam, Christe, sol iustítiæ, (1)

mentis dehíscant ténebræ, (2)

virtútum ut lux rédeat,

terris diem cum réparas.

Dans tempus acceptábile (3)

et pænitens cor tríbue,

convértat ut benígnitas (4)

quos longa suffert píetas;

Quiddámque pæniténtiæ

da ferre, quo fit démptio,

maióre tuo múnere,

culpárum quamvis grándium.

Dies venit, dies tua,  (5)

per quam reflórent ómnia;

lætémur in hac ut tuæ (6)

per hanc redúcti grátiæ.

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen. (7)

1.       Mal. 4:2: orietur vobis timentibus nomen meum sol iustitiae

2.      Dehíscant = ‘part, sunder’ (Walpole)

3.      2 Cor. 6.2

4.      Rom. 2:4: the goodness of God leads you to penance.

5.      Dies = Easter

6.      Ps. 117:24: haec est dies quam fecit Dominus, exultemus et laetemur in ea.

7.      Apoc. 14:3: cantabunt quasi canticum ante sedem.

Now, O Christ, Sun of righteousness,  let the darkness of the mind be rent,  that the light of the virtues may return, when you restore day to the world. You grant the acceptable time; give us  a penitent heart, that your kindness may convert those whom your love has long endured. Grant us to bear some penitential severity that our sin, however great, be removed by your greater gift. The day comes, your day, through which all things flourish; we rejoice in that day through which we are returned to your grace.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

Ad Tertiam: saec. VIII

Dei fide, qua vívimus, (1)

qua spe perénni crédimus,

per caritátis grátiam

Christi canámus glóriam,

Qui ductus hora tértia (2)

ad passiónis hóstiam,

crucis ferens suspéndia

ovem redúxit pérditam. (3)

Precémur ergo súbditi,

redemptióne líberi,

ut éruat a sæculo

quos solvit a chirógrapho.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1.       Three theological virtues: 1 Cor. 13:13:  Nunc autem manent fides, spes, caritas, tria hæc: major autem horum est caritas. Cf. Aeterna Christi munera:

devote sanctorum fides,

invicta spes credentium,

perfecta Christi caritas

mundi triumphat principem.

Fulgentis auctor aetheris:

Sed sol diem dum conficit,

fides profunda ferveat,

spes ad promissa provocet,

Christo conjungat caritas.

2.      Mk 15:25: erat autem hora tertia et crucifixerunt eum.

3.      Reference to the penitent thief: Lk. 23:43.

4.      a chirógrapho: Col. 2:14: delens quod adversum nos erat chirografum decretis quod erat contrarium nobis

Faith in God, by which we live, in eternal hope by which we believe, through the grace of love we sing the glory of Christ.  Who was lead at the third hour to the sacrifice of the passion,  bearing the gibbet of the cross he returned the lost sheep.  We humbly pray therefore that delivered by his redemption he would rescue from the world those he freed from the charge. We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

Ad Sextam: saec. VIII

Qua Christus hora sítiit (1)

crucem vel in qua súbiit,

quos præstat in hac psállere

ditet siti iustítiæ.

Simul sit his esúries,

quam ipse de se sátiet,

crimen sit ut fastídium (2)

virtúsque desidérium.

Charísma Sancti Spíritus

sic ínfluat psalléntibus,

ut carnis æstus frígeat

et mentis algor férveat.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1.       Walpole says that the ‘thirst’ may refer to Joh. 4:6: erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sexta or to Joh. 19.28: postea sciens Iesus quia iam omnia consummata sunt ut consummaretur scriptura dicit sitio. In any case the hymn prays that ‘he may enrich us with a thirst for righteousness”.

2.      fastidium = ‘a loathsome thing’ (Walpole)

The hour when Christ thirsted or submitted himself to the cross, when he grants those who sing this hour to be enriched with a thirst for righteousness.  At the same time may they hunger that Christ might fill them with himself that wearied by sin they may desire virtue.  May the gifts of the Holy Spirit so pour down upon those who praise you that the heat of flesh may grow cold and cold souls might become fervent.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

Ad Nonam: saec. VIII

Ternis ter horis númerus

nobis sacrátus pánditur, (1)

sanctóque Iesu nómine

munus precémur véniæ.

Latrónis, en, conféssio (2)

Christi merétur grátiam;

laus nostra vel devótio

mercétur indulgéntiam. (3)

Mors per crucem nunc ínterit

et post tenébras lux redit;

horror dehíscat críminum,

splendor nitéscat méntium.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1.       The number ‘three’ is holy because it refers to the Trinity.

2.      Walpole: “the robber’s acknowledgement wins Christ’s grace, may our praise and devotion procure us pardon”.

3.      Mercétur = ‘procure’ not ‘purchase’ (Walpole)

The holy number of the third of the three hours is reached and by the holy name of Jesus we beg the gift of pardon. Behold the confession of the thief merited the grace of Christ; may our praise and devotion purchase forgiveness. Now death perishes through the cross and after darkness light returns;  the fear of sin is purged, the splendor of souls shines.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen

Closed for lack of public interest.

St. John Chrysostom: Homily 16 on Matt. 5-6: The new and the old law

After having threatened prevaricators and promised great rewards for the righteous, after having shown that it is just to exact from us something beyond the old measure, Christ begins to legislate, not absolutely, but by way of comparison with the ancient ordinances; he shows thus that there is no contradiction, but, on the contrary, perfect harmony, between the law which he instituted and that which preceded it; besides, it is normal and fitting that the one should complete the other. And that this may be made quite clear, listen to the words of the Legislator: You have heard that it was said to the men of old, Thou shalt do no murder. . . But I tell you that any man who is angry with his brother must answer for it before the court of justice. Not to be angry and not to kill, are these contrary to one another or rather is not one the complement or perfection of the other? Clearly the one is the fulfilling of the other, and hence is shown the superiority of the new law. He who is not stirred up to anger, will all the more refrain from murder; when one controls one's heart one will better control one's hand. Wrath is the root of murder; destroy the root and you certainly destroy the branches, nay further, they will not shoot at all. It follows from that that Christ imposed these precepts not to abolish the law but to render its observance surer and more easy.

Nevertheless, thinking of the old law, which ordained an eye for an eye and a tooth for a tooth, some cry out: "How could he be good who speaks so?" How shall we meet this difficulty? By saying that there precisely shines forth the' love of God for man. The law, indeed, far from encouraging us to put out one another's eyes, has for its aim to hinder us, by the fear of meriting the same treatment ourselves. Thus God threatened the Ninevites with extinction' not in order to carry out his threat, (for in that case, he would have done better to be silent), but that by fear he might make them better and so disarm his anger; so likewise, he threatens a like suffering to those who wantonly tear out the eyes of their brethren, that if their conscience does not refrain them, fear may prevent them from this act of cruelty.

For our part, we see but one and the same Legislator in the two Testaments, disposing all things in perfect order, and pouting each enactment in harmony with the deference of the two times. Thus then, neither are the first commandments cruel, nor are the second overwhelming and burdensome: all come from the one and the same goodness.  

ST. VALENTINE, Priest and Martyr Memorial (Monastic Diurnal)

Ant. ad Laudes. Qui odit animam suam in hoc mundo, in vitam ætérnam custodit eam.

V. Justus ut palma florébit. R. Sicut cedrus Libani multiplicabitur.

Præsta, quésumus, omnipotens Deus: ut, qui beati Valentini Martyris tui natalicia colimus, a cunctis malis imminéntibus, eius intercessione, liberémur. Per Dominum nostrum.

Ant. Lauds. He that hateth his life in this world shall keep it unto life eternal.

V. The just shall flourish like the palm tree. R. And shall grow up like the cedar of Libanus.

We beseech Thee, almighty God, grant that we who celebrate the heavenly birth of blessed Valentine, Thy Martyr, may through his intercession be freed from all impending evils. Through our Lord.

SS. Cyril and Methodius

English translation: Joseph Conelly, Hymns of the Roman Liturgy 

Vespers and Matins

Sedibus cæli nitidis receptos

Dicite athletas geminos, fideles;

Slavicæ duplex columen, decusque

Dicite gentis.

Hos amor fratres sociavit unus,

Unaque abduxit pietas eremo,

Ferre quo multis celerent beatæ

Pignora vitæ.

Luce, quæ templis superis renidet,

Bulgaros complent, Moravos, Bohemos;

Mox feras turmas numerosa Petro

Agmina ducunt.

Debitam cincti meritis coronam

Pergite o flecti lacrimis precantum;

Prisca vos Slavis opus est datores

Dona tueri.

Quæque vos clamat generosa tellus

Servet æternæ fidei nitorem;

Quæ dedit princeps, dabit ipsa semper

Roma salutem.

Gentis humanæ Sator et Redemptor,

Qui bonus nobis bona cuncta præbes,

Sint tibi grates, tibi sit per omne

Gloria sæclum. Amen.

Sing, faithful, of two great champions, that are now in heaven's shining city; sing of the twofold strength and glory of the Slav people. These two brothers were one in their love of God; one also in their pity for men that induced them to leave their monastic retreat and hasten to bring to many assurance of a future life of blessedness. Through them the gracious light of heaven shone in all parts of Bulgaria, Moravia and Bohemia; in a short time they bring great crowds of savage pagans as a notable addition to Peter's flock. You are now enjoying your well-earned reward; but at all times listen with pity to our suppliant prayers; for the gift of faith you brought the Slavs centuries ago now needs your protection. Indeed, may any land, of true Christian stock, that turns to you for help keep its faith unsullied; and Rome, the first to give salvation, will continue to give it. May man through all eternity sing his gratitude and praise to You, creator and redeemer of mankind, Goodness itself and the source of all goodness we have.

Lauds  R. P. Leanetti & Rmo Salvati, late 19th C. (St. Augustine's Lyre)

Lux o decora patriæ
Slavisque amica gentibus,
Salvete, fratres: annuo
Vos efferemus cantico:

Quos Roma plaudens excipit,
Complexa mater filios,
Auget corona præsulum,
Novoque firmat robore.

Terras ad usque barbaras
Inferre Christum pergitis:
Quot vanus error luserat,
Almo repletis lumine.

Noxis soluta pectora
Ardor supernus abripit;
Mutatur horror veprium
In sanctitatis flosculos.

Et nunc serena cælitum
Locati in aula, supplici
Adeste voto: Slavicas
Servate gentes Numini.

Errore mersos unicum
Ovile Christi congreget;
Factis avitis æmula
Fides virescat pulchrior.

Tu nos, beata Trinitas,
Cælesti amore concita,
Patrumque natos inclita
Da persequi vestigia. Amen.

To the brothers that brought lustre and glory to their native land and shone like a friendly beacon to the Slavs—all hail; we will sing you our yearly hymn of praise. When you visited Rome, she gave warm approval of your work, received you with a mother's love, added to your dignity by making you bishops and strengthened your resolve with new determination. You set out for distant and uncivilized peoples to bring Christ to them, and fill with the light of faith those that folly and error had once deceived. A zeal for heavenly things took possession of hearts now freed from sin; where once vice and its thorns had ruined men's souls, holiness now yielded its welcome flowers. Now that you are safe in the peace and glory of heaven, listen to our earnest prayer. Keep the Slav peoples faithful to God. May those that are now sunk in error be gathered into Christ's one and only fold. May their faith rival in its results the accomplishments of former times and grow with an even greater beauty. Inflame us, blessed Trinity, with heavenly love and grant that the sons may follow their fathers' glorious example.