The Office of Readings: 6th Century
W&H: This
hymn point(s) to the contrast between the heroism of martyrs of the past and
the deficiencies of the confessors of the present, who acknowledge their sins
and plead for pardon for them.
Rex glorióse mártyrum, (1)
coróna confiténtium,
qui respuéntes térrea
perdúcis ad cæléstia,
Aurem benígnam prótinus
appóne nostris vócibus;
tropæa sacra pángimus, (2)
ignósce quod delíquimus.
Tu vincis in martýribus
parcéndo confessóribus; (3)
tu vince nostra crímina
donándo indulgéntiam.
(1) martyrum
. . . confitentium: In this stanza martyrs of the past are grouped with
confessors of the present (both are witnesses to the faith), as the tense of
perducis in line 4 indicates.
(2)
tropaea sacra: The "sacred trophies" are the butchered bodies
of the martyrs. Just as Christ's body was a trophy commemorating his victory
over Satan and death so the bodies of those who died to witness to him are a
further mark of that victory.
(3)
parcendo confitentibus: This line is better taken with what follows than
with what precedes. Those who sing this hymn emulate the martyrs by confessing
Christ, but without manifesting a similar heroism.
O glorious King
of martyrs, Crown of those who praise you, those who repudiate earthly things
you lead to the things of heaven. Quickly in your generosity lend your ear to
our voices; we sing of holy triumphs, forgive us the sins we have done. You are
victorious in the martyrs by sparing those who confess you; triumph over our
offenses by granting pardon.
Lauds: 10th Century: attributed to St. Ambrose
W&H:
Citation by Maximus of Turin (Serm. 66) indicates that this hymn goes back to
the time of Ambrose. Bede, De arte metrica 11, cautiously attributes it to
"the Ambrosians." Thus, the possible attribution to Ambrose himself
must rest on correspondences with his prose works. Doubts have been raised
against his authorship on the grounds of allegedly non-Ambrosian metrical
features, but as Fontaine demonstrates, these are not decisive. However, the
impersonal treatment, without mention of specific martyrs, is not
characteristic of other hymns of Ambrose, and lends itself to easier imitation,
so that the ascription must remain doubtful. The current version eliminates some
of the more gruesome lines: e.g. armata . . . ungulis manus: 'The hand of
the maddened torturer, armed with claws: “The ungula, a metal claw, tore
the flesh”.
Ætérna Christi múnera (1)
et mártyrum victórias,
laudes feréntes débitas,
lætis canámus méntibus.
Ecclesiárum príncipes, (2)
belli triumpháles duces,
cæléstis aulæ mílites
et vera mundi lúmina.
Terróre victo sæculi
pœnísque spretis córporis,
mortis sacræ compéndio (3)
lucem beátam póssident.
Tortóris insáni manu
sanguis sacrátus fúnditur,
sed pérmanent immóbiles
vitæ perénnis grátia. (4)
Devóta sanctórum fides,
invícta spes credéntium,
perfécta Christi caritas (5)
mundi triúmphat príncipem. (6)
In his patérna glória,(7)
in his volúntas Spíritus,
exsúltat in his Fílius,
cælum replétur gáudio.
Te nunc, Redémptor, quæsumus,
ut mártyrum consórtio
iungas precántes sérvulos
in sempitérna sæcula. Amen.
(1)
Aeterna . , . munera: The gifts are the martyrs themselves. The phrase
here means "gifts bestowed by Christ" in the spirit of Ephesians 4:8,
11
(2) Ecclesiarum
Principes: Not necessarily bishops, but martyrs who led by example.
communities.
(3)
compendio: In the sense of "shortcut: martyrdom is the
"shortcut" to salvation.
(4) gratia:
"for the sake of" rather than (literally) "by the grace
of".
(5) perfecta
Christi caritas: "The perfect love of Christ for them";
(6) mundi . . .
principem: Satan as lord of the world is a persistent theme in John's Gospel.
See 12:31, 14:30, 16:11.
(7) paterna
gloria . . . voluntas Spiritus: At Hbr 1:3, Christ is the splendor gloriae of
the Father; here the martyrs are allotted this distinction. At 1 Cor 12:11 the
Spirit bestows his gifts on individuals "prout vult" (as he will).
The
eternal gifts of Christ and victories of the martyrs, bringing the praise we
owe, let us sing with joyful minds. Princes of the churches, triumphant
commanders in the war, soldiers of the court of heaven and true lights of the
world. Conquering over the fear of the world, spurning the punishments of
the body, profiting from a holy death, they possess the blessed light. By the
hand of the mad executioner holy blood was spilled, but they remained unmoved
through the grace of eternal life. The devoted faith of the saints, the
invincible hope of those who believe, the charity of Christ perfected triumphs
over the prince of this world. In them the Father’s glory, in them the will of
the Spirit, in them the Son endlessly rejoices, and heaven is filled with joy.
To you now, O Redeemer, we beseech you that the company of martyrs might be
joined to your servants as we pray through eternal ages. Amen.
Vespers: Rabanus Maurus
Magentius Rabanus Maurus is the commanding
figure among the ecclesiastics of his age, a great Churchman and the first
German theologian….In a world of change, it appeared to him that the written
word alone had a chance of survival, and that knowledge had an abiding value
not subect to vanity….His pupil Rudolf at any rate was admirer of Raban’s
verses for he describes him as ‘sui temporis poetarum nulli secundus’” F.J.E. Rabus; Milfull says the hymn is conceived along the
lines of Aeterne Christi Munera: praise, victory of martyrs, bravery in
punishment, hope.
Sanctórum méritis ínclita gáudia
pangámus, sócii, géstaque fórtia;
nam gliscit ánimus prómere cántibus
victórum genus óptimum.
Hi sunt quos rétinens mundus
inhórruit,
ipsum nam stérili flore peráridum
sprevére pénitus teque secúti sunt,
rex, Christe, bone cælitum.
Hi pro te fúrias sævaque sústinent;
non murmur résonat, non querimónia,
sed corde tácito mens bene cónscia
consérvat patiéntiam.
Quæ vox, quæ póterit lingua retéxere
quæ tu martýribus múnera præparas?
Rubri nam flúido sánguine láureis
ditántur bene fúlgidis.
Te, trina Déitas únaque, póscimus,
ut culpas ábluas, nóxia súbtrahas,
des pacem fámulis, nos quoque glóriam
per cuncta tibi sæcula. Amen.
May we sing of the great happiness of the
merits of the saints, O friends, and of their brave deeds; for the soul is
raised up when we proclaim in song this model of the greatest victory. These
are those whom the world rejected and abhorred, for they wholly despised the
dry soil of the world with its sterile flower, and followed you, O Christ the
good King of the citizens of heaven. These are those who for your
sake endured anger and savage punishments but they did not grumble or
sound a complaint, but with a quiet heart and a good conscience persevered
in patience. What voice, what tongue can tell, Christ, the gifts you have prepared
for the martyrs. for the flow of red blood is well enriched with
glimmering laurels. We pray you, O Godhead three and one, that you wash away
our faults, lead us away from all that is dangerous, grant peace to your
servants, and also that we give glory to you through all ages. Amen.
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