Ad I & II Vesperas:
St. Thomas Aquinas
W&H: This, the best known of Aquinas's Corpus
Christi hymns, was and is appointed to be sung at First Vespers; but it is also
the processional hymn on Holy Thursday, when, following celebration of the
Eucharist, the consecrated hosts are borne to the Altar of Repose to be
distributed on Good Friday. The final two stanzas are familiar to many as the
second hymn in Benediction of the Blessed Sacrament.
Pange,
lingua, gloriósi (1)
córporis
mystérium, (2)
sanguinísque
pretiósi,
quem
in mundi prétium
fructus
ventris generósi (3)
Rex
effúdit géntium.
Nobis
datus, nobis natus
ex
intácta Vírgine,
et
in mundo conversátus,
sparso
verbi sémine,
sui
moras incolátus
miro
clausit órdine. (4)
In
suprémæ nocte cenæ
recúmbens
cum frátribus, (5)
observáta
lege plene (6)
cibis
in legálibus, (7)
cibum
turbæ duodénæ
se
dat suis mánibus.
Verbum
caro panem verum
verbo
carnem éfficit, (8)
fitque
sanguis Christi merum,
et,
si sensus déficit,
ad
firmándum cor sincérum (9)
sola
fides súfficit.
Tantum
ergo sacraméntum
venerémur
cérnui,
et
antíquum documéntum
novo
cedat rítui;
præstet
fides suppleméntum
sénsuum
deféctui.
Genitóri
Genitóque
laus
et iubilátio,
salus,
honor, virtus quoque
sit
et benedíctio;
procedénti
ab utróque
compar
sit laudátio. Amen.
W&H:
1. Pange, lingua, gloriosi: echoes the opening words of the celebrated hymn of
Fortunatus .
2.
mysterium: The Greek word, Eph 5:32, is rendered in the Latin Vulgate as
sacramentum.
3.
fructus ventris generosi: So Elizabeth
at Lk 1:42: "Benedictus fructus ventris cui" (Blessed is the fruit of
your womb). The word generosi may bear the double sense of "highborn"
(following the genealogy at Mt and "noble" in the moral sense.
4.
miro clausit ordine: That is, the
''wondrous ordering" of Last Supper, Passion, and Crucifixion.
5.
recumbens: The ancients typically ate
meals lying on their sides on couches.
6.
observata legeplene cibis in legalibus:
Jesus observed the Law fully by celebrating the Passover at the prescribed
time, and by consuming the paschal lamb (cibis in legalibus).
7.
cibus: The play in cibis/cibus reminds
us that Christ is become the paschal Iamb.
8.
verbo carnem efficit: Referring to the
biblical formula of the consecration (Mt
9.
adfirmandum: That is, to strengthen hearts in belief in the Real Presence. 5-3 documentum: An "example serving as
precedent" (so OLD) of the Passover.
Sing, O tongue,
the mystery of the glorious body and precious blood, which, the fruit of a noble womb, the King of
nations shed as the price of the world. Given to us, born for us from the
Virgin Mary, dwelling in the world, having sprinkled the seed of the word,
living among us a short while, in a wondrous order he finished his course. In
the night of the last supper, reclining with his brothers, observing the law
completely, with the food the law decreed, with his own hands he gave himself
as food to the twelvefold band. Word made flesh he makes true bread flesh by
his word, even if senses fail to see, faith alone is sufficient to strengthen
sincere hearts. Therefore on bended knee
we worship such a great sacrament, and the ancient scripture gives place to a
new rite. To the Father and to the Son be praise and exultation, salvation,
honor, power and blessing. To the one who proceeds from both equal praise. Amen.
Ad Officium lectionis: St.
Thomas Aquinas
Sacris
sollémniis iuncta sint gáudia, (1)
et
ex præcórdiis sonent præcónia;
recédant
vétera, nova sint ómnia, (2)
corda,
voces et ópera.
Noctis
recólitur cena novíssima, (3)
qua
Christus créditur agnum et ázyma (4)
dedísse
frátribus iuxta legítima (5)
priscis
indúlta pátribus.
Dedit
fragílibus córporis férculum,
dedit
et trístibus sánguinis póculum,
dicens:
«Accípite quod trado vásculum;
omnes
ex eo bíbite».
Sic
sacrifícium istud instítuit,
cuius
offícium commítti vóluit
solis
presbýteris, quibus sic cóngruit,
ut
sumant et dent céteris.
Panis
angélicus fit panis hóminum; (6)
dat
panis cælicus figúris términum. (7)
O
res mirábilis: mandúcat Dóminum
servus
pauper et húmilis.
Te,
trina Déitas únaque, póscimus; (8)
sic
nos tu vísitas sicut te cólimus:
per
tuas sémitas duc nos quo téndimus
ad
lucem quam inhábitas. Amen.
1.
solemniis; from solemnium, a non-classical, Christian word.
2.
vetera. The rites of the old Law, but also habits of sin, the leaven of malice
and wickedness, 1 Cor. 5, 3. Nova; the new Law and habits informed by grace. novissima,
last. But the last is also the newest, novissima, and the idea of newness is
not far from St Thomas's mind. Nova sint omnia he had just written.
4.
creditur. This fact is implied, but not stated, in the Scriptures; cf. Lk. 22,
8.
5.
fratribus; cf. Pange, linqua: our Lord’s name for his apostles and the Church’s
echo in Orate, fratres.
6.
angelicus and caelicus: Et panem caeli dedit eis. Panem angelorum manducavit
homo, Ps. 77, 24—Angelorum esca nutrivisti popglum tuum; et paratum panem de
caelo praestitisti illis sine labore, omne delectamentum in se habentem, Wisdom
16, 20. These texts are about the manna which was 'heavenly' because of its
origin and 'angelic' because of its ministers. They are then applied to the
Eucharist, the living bread from heaven, John 6, 51, and the bread of angels in
that the angels feast spiritually on Christ by their direct vision of Him in
heaven; cf. ST. 3, 80, 2. They figure prominently in this Office by quotation,
as in the versicle at Vespers and the second antiphon at Lauds, and by allusion,
as in this hymn.
7.figuris,
types; but in Adoro te Devote (possibly not by St. Thomas) figuris means
appearances. Terminum, because all types, the manna, the unleavened bread, the
paschal lamb etc., gave way to the reality at this Supper when Christ made all
things new.
8.
trina deitas, St Thomas did not share the scruples of Raban and Hincmar about
this phrase.
On this holy solemnity may our joy be enjoined and
from our inmost hearts praise resound. May the old recede and may all things
become new, hearts, voices, deeds. That night at the last supper is recalled,
when, it is believed, Christ gave to his brothers the lamb and unleavened bread
in accordance with the law given to their fathers in former times. He gave to
those weak apostles the food of his body, he gave to the sad the drink of
blood, saying “receive this chalice which give, all of yo7u drink from it.”
Thus he instituted this sacrifice, which he desired to be work of priests
alone, so it is right that they receive
themselves first and then administer to others.
The bread of angels becomes the bread of men, the heavenly bread which
puts an end to types. O how wondrous is this! The poor and lowly servant feeds
on his Lord. We beseech you, O triune Deity, that you visit us, as we worship you;
direct us on your paths by which we tend to the light in which you dwell.
Amen.
Ad Laudes matutinas: St.
Thomas Aquinas
Verbum
supérnum pródiens (1)
nec
Patris linquens déxteram,
ad
opus suum éxiens
venit
ad vitæ vésperam.
In
mortem a discípulo (2)
suis
tradéndus æmulis,
prius
in vitæ férculo
se
trádidit discípulis.
Quibus
sub bina spécie
carnem
dedit et sánguinem,
ut
dúplicis substántiæ (3)
totum
cibáret hóminem.
Se
nascens dedit sócium,
convéscens
in edúlium,
se
móriens in prétium,
se
regnans dat in præmium. (4)
O
salutáris hóstia,
quæ
cæli pandis óstium, (5)
bella
premunt hostília:
da
robur, fer auxílium.
Uni
trinóque Dómino
sit
sempitérna glória,
qui
vitam sine término
nobis
donet in pátria. Amen.
W&H:
1. Verbum supernum prodiens: Aquinas here exploits the exordium of a
pre-Carolingian hymn, Verbum supernum prodiens / a patre olim exiens (on which,
see Walpole, 302—4). In that hymn reference is to the procession of Son from
the Father, and not to the descent of the Son in the Incarnation, as here.
2.
discipulo . . . tradendus . . . se tradidit discipulis: Contrast between
betrayal by Judas and Jesus's self-giving is accentuated by the repetition of
the verb in tradendus . . . se tradidit; self-giving precedes (prius) betrayal.
3. ut. totum cibaret hominem: The theme of
self-giving continues ("feeding them with his whole human person,
consisting of the double substance"). This is the correct sense of totum
hominem, not "the whole of mankind."
4.
in praemium: The reward is the conferment of the Eucharist.
5.
hostia, quae caeli pandis ostium: Note
the play hostia . . . ostium. In the tradition of the Latin Fathers, emphasis
is laid on the Redemption as the expiation of sins through Christ's sacrificial
death.
The heavenly Word coming forth, yet not leaving
the Father’s right hand, going out to his work, he came to his life’s evening
tide. When he was about to be handed to
death at the hands of his enemies, he first handed over himself as the bread of
life to his disciples. He gave his flesh and blood under two species that he
might feed them the whole man in double substance. Being born he gave himself
as our companion, at the meal he gave himself to be eaten; dying he gave himself to pay the price,
ruling he gives himself as man’s prize. O saving Victim, who opens the gate of
heaven, hostile wars oppress us, grant us strength, grant us help. Eternal
glory be to the triune Lord: may he grant to us life without end in our
fatherland. Amen.
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