Ferdinand Joret, O.P. Dominican Life: Mediatrix Press

 

 

We say "Our Office," and our use of the term is a recognition that it takes precedence of all our other functions. It is pre-eminently our Office, our duty. Sometimes it is called "the holy Office" because, whereas all our other activities, however important, are more or less worldly (though they must be turned to the glory of God), this is essentially an act of divine praise.

It is even described as "the divine Office." And, in point of fact, our Office is divine. In it, God is the object which occupies our spirit and heart. A divine occupation indeed! God Himself does nothing greater than to contemplate and love Himself. The creation and government of the world is as nothing to Him in comparison with this act which constitutes from all eternity His intimate life. So also, be it said, the execution of the noblest masterpiece of human art or the greatest work for the civilization of the world is little to us as compared with this magnificent exercise of our faculties. We can aspire to nothing higher than to attach ourselves to God by our thought and by our love.

That can, of course, be done apart from the Office. But nowhere can we do it better than in our Office. Because at that time we are not left to our personal efforts, to our poor human speech. It is the very Spirit of God Who enters into our soul and uses it as an instrument well attuned by baptism for that divine worship; it is the very Spirit of God Who passes through our lips to sound the divine praises.

The spirit of God found, in the midst of the ages, the perfect instrument for divine praise in the humanity of the Savior Jesus. David, whom our saints loved so much and who was so often associated with Our Lord in the spiritual espousals and other favors granted to our women saints, David was but the figure of Christ when he expressed in his psalms the various sentiments of his soul. Thus, Our Lord appropriated them from His childhood at Nazareth. He was pleased when He heard them well rendered in the Temple. At the Last Supper He sang the psalms of the Hallel. And the supreme words He uttered on the Cross were those of the psalm Deus, Deus meus, which His soul must have continued in silence, and which expressed His state of crucified dereliction as perfectly as though David had actually seen Him dying in that agony.

Incorporated in Jesus by the sacramental character which enables us to take part in the worship He renders to God, we derive from the eucharistic communion the grace to do so more and more worthily. If we cannot daily assemble in church like our conventual brothers and sisters, let us at least in spirit repair to the altar on which the sacrifice of Calvary is renewed each morning, and in union with Him Who is the Head of our choir, and with the same intention as His, let us celebrate the divine praise.

Some of the psalms are applicable only to Him, and we repeat them as in Him, lending Him our voice, as the priest does in the eucharistic consecration. There are many more which apply only to us; but He says them with us, He Who is the Head of us all, Who instils His Spirit into His members and Who identifies them with Himself.

A priest who was an honor to our Third Order, the spiritual son of Mother Agnes Langeac, M. Olier, composed some beautiful devotions for the Holy Office from which I extract the following passages: "Oh, my God, Whose pleasure and delight is in our Savior Jesus Christ, Who Himself alone, by virtue of Thy Holy Spirit by Whom he has been filled, renders to Thee all the honor and all the praise ever rendered to Thee by the holy prophets, the patriarchs, the apostles and their disciples, by the angels in heaven and the saints on earth; express in our soul and throughout the Church that which He alone perfectly renders to Thee in Heaven. May the Church, O my Savior Jesus, unfold that which Thou didst enclose within Thyself and may she express outside herself that divine religion which Thou hast for Thy Father in the secrecy of Thy heart, in heaven and upon our altars.”

 

 

St. Andrew, Apostle

 

 

 

The Office of Readings: novus

O sempitérnæ cúriæ

regis supremi príncipes,

quos ipse Iesus édocens

donávit orbi Apóstolos,

 

Supérna vos Ierúsalem,

lucérna cuius Agnus est,

gemmas micántes póssidet,

præclára vos fundámina.

 

Vos et celébrat grátulans

nunc sponsa Christi Ecclésia,

quam sermo vester éxciit,

quam consecrástis sánguine.

 

Cadéntibus cum sæculis

iudex Redémptor séderit,

qua laude vos sedébitis,

senátus altæ glóriæ!

 

Nos ergo vestra iúgiter

prex adiuvándo róboret,

fudístis ut quæ sémina

in grana cæli flóreant.

 

Ætérna Christo glória,

qui fecit esse núntios

vos Patris, atque Spíritus

replévit almo númine. Amen.

 

O highest Princes of the supreme King of the eternal court, the Apostles whom Jesus taught and gave to the world.  The spiritual Jerusalem, whose lamp is the Lamb, possessed you, sparkling jewels, as her bright foundation.  Now the Church, the bride of Christ, which your word inspires and your blood consecrated, hails and celebrates you. When the world ends and the Judge, the Redeemer, sits enthroned, in whose praise you will also sit, O assembly of glory. Wherefore now may your prayer ever aid and strengthen us that the seeds which you have planted may flourish in the grain of heaven. Eternal glory to Christ, you made you messengers of the Father and the Spirit who filled you with divine love. Amen.

 

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

J. H. Newman, Parochial and Plain Sermons, vol. iv., p. 319.

J. H. Newman, Parochial and Plain Sermons, vol. iv., p. 319. I. This word watching is a remarkable word; remarkable because the idea is not so obvious as might appear at first sight. We are not simply to believe, but to watch; not simply to love, but to watch; not simply to obey, but to watch. To watch for what? for that great event, Christ's coming. Do you know the feeling in matters of this life, of expecting a friend, expecting him to come, and he delays? To watch for Christ is a feeling such as this; as far as feelings of this world are fit to shadow out those of another. He watches for Christ who has a sensitive, eager, apprehensive mind; who is awake, alive, quick-sighted, zealous in seeking and honoring Him; who looks out for Him in all that happens, and who would not be surprised, who would not be over-agitated or overwhelmed, if he found that He was coming at once. II. This then it is to watch; to be detached from what is present and to live in what is unseen, and to live in the thought of Christ as He came once, and as He will come again; to desire His second coming, from our affectionate and grateful remembrance of His first. And this it is in which we shall find that men in general are wanting. What is meant by watching, and how it is a duty, they have no definite idea; and thus it accidentally happens that watching is a suitable test of a Christian, in that it is that particular property of faith and love, which, essential as it is, men of this world do not even profess; that particular property, which is the life or energy of faith and love, the way in which faith and love, if genuine, show themselves. III. Christ warns His disciples of the danger of having their minds drawn off from the thought of Him, by whatever cause; He warns them against all excitements, all allurements of the world; He warns them by the instance of the rich man whose soul was required, of the servant who ate and drank, and of the foolish virgins. When He comes, they will one and all want time; then head will be confused, then eye will swim, then tongue falter, then limbs totter, as men who are suddenly awakened. Year passes after year silently, Christ's coming is ever nearer than it was, and, as He comes nearer earth, we may approach nearer heaven. Every act of obedience is an approach, an approach to Him who is not far off, though He seems so, but close behind this visible screen of things which hides Him from us. He is behind the material framework; earth and sky are but a veil between Him and us; and the day will come when He will rend that veil and show Himself to us. And then, according as we have waited for Him, will He recompense us.

 

Collects: Advent I

 

Advent Week One

Collect for Week I Advent:: Sunday

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

Grant, we beseech you, Almighty God, to your faithful the will to run to meet the coming of your Christ with righteous works that gathered at his right hand they may be made worthy to attain his heavenly kingdom.

Collect for Week I Advent: Monday 

Fac nos, quǽsumus, Dómine Deus noster, advéntum Christi Fílii tui sollícitos exspectáre, ut,dum, vénerit pulsans, oratiónibus vigilántes, et in suis invéniat láudibus exsultántes.

Grant, we beseech thee, O Lord our God, to await eagerly the coming of Christ, thy Son, that when he comes knocking, he may find us vigilant in prayer and rejoicing in his praise.

Collect for Week I Advent: Tuesday 

Propitiáre, Dómine Deus, supplicatiónibus nostris, et tribulántibus, quǽsumus, tuæ concédep pietátis auxílium, ut, de Fílii tui veniéntis præséntia consoláti, nullis iam polluámur contágiisv vetustátis

Favor, O Lord God, our supplications and in troubles, we beseech thee, grant us the help of thy goodness, that consoled by presence of the coming of thy Son, we may not be defiled by old corruption.

Collect for Week I Advent: Wednesday 

Prǽpara, quǽsumus, Dómine Deus noster, corda nostra divína tua virtúte, ut, veniénte Christo Fílio tuo, digni inveniámur ætérnæ vitæ convívio, et cibum cæléstem, ipso ministránte, percípere mereámur.

Prepare, we beseech thee, O Lord our God, our hearts by thy divine power, so that when thy son Christ cometh, we may be found fit for the banquet of eternal life, and by his ministry to us, worthy to receive the food of heaven.

Collect for Week I Advent: Thursday 

Excita, Dómine, poténtiam tuam, et magna nobis virtúte succúrre, ut, quod nostra peccátapræpédiunt, grátia tuæ propitiatiónis accéleret.

Stir up, O Lord, thy power and come to our help with thy great might, that what our sins impede, the grace of thy pardon may swiftly overcome.

Collect for Week I Advent: Friday 

Excita, quǽsumus, Dómine, poténtiam tuam, et veni, ut, ab imminéntibus peccatórum nostrórum perículis, te mereámur protegénte éripi, te liberánte salvári.

Stir up, we beseech thee, O Lord, thy power and come, that we might by thy protection be made worthy to be rescued from the imminent perils of our sins and to be saved by thy deliverance.

Collect for Week I Advent: Saturday 

Deus, qui, ad liberándum humánum genus a vetustátis condicióne, Unigénitum tuum in hunc mundum misísti, largíre devóte exspectántibus supérnæ tuæ grátiam pietátis, ut ad veræ perveniámus prǽmium libertátis.

O God, who, in order to free the human race from its former condition, sent thine Only-Begotten Son into this world, graciously grant to those devoutly awaiting the grace of thy heavenly kindness, that we may attain the reward of true freedom.

SS. Andrew Dung-Lac and his Companions, Martyrs

 

The Office of Readings: 6^th Century

Rex glorióse mártyrum,

coróna confiténtium,

qui respuéntes térrea

perdúcis ad cæléstia,

Aurem benígnam prótinus

appóne nostris vócibus;

tropæa sacra pángimus,

ignósce quod delíquimus.

Tu vincis in martýribus

parcéndo confessóribus;

tu vince nostra crímina

donándo indulgéntiam.

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 us pardon.

Lauds: 10^th Century: attributed to St. Ambrose

Ætérna Christi múnera

et mártyrum victórias,

laudes feréntes débitas,

lætis canámus méntibus.

Ecclesiárum príncipes,

belli triumpháles duces,

cæléstis aulæ mílites

et vera mundi lúmina.

Terróre victo sæculi

pœnísque spretis córporis,

mortis sacræ compéndio

lucem beátam póssident.

Tortóris insáni manu

sanguis sacrátus fúnditur,

sed pérmanent immóbiles

vitæ perénnis grátia.

Devóta sanctórum fides,

invícta spes credéntium,

perfécta Christi cáritas

mundi triúmphat príncipem.

In his patérna glória,

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.

The eternal gifts of Christ and victories of the martyrs, offering 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 firm 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 here 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 an admirer of Raban’s verses for he describes him as ‘sui temporis poetarum nulli secundus’” F.J.E. Raby ibid

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 example 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 fruit, 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.

Monday: Weeks 11 & IV: Lux et totum

 

 

Lauds: before 6^th Century

 

Lucis largítor spléndide,

cuius seréno lúmine

post lapsa noctis témpora

dies refúsus pánditur,

 

Tu verus mundi lúcifer,

non is qui parvi síderis

ventúræ lucis núntius

angústo fulget lúmine,

 

Sed toto sole clárior,

lux ipse totus et dies,

intérna nostri péctoris

illúminans præcórdia.

 

Evíncat mentis cástitas

quæ caro cupit árrogans,

sanctúmque puri córporis

delúbrum servet Spíritus.

 

Sit, Christe, rex piíssime,

tibi Patríque glória

cum Spíritu Paráclito

in sempitérna sǽcula. Amen.

 

O splendid Giver of light, by whose brightness, after the fall of night, day is poured forth again and opened (across the sky) . You are the true Morning Star, not he who is a dimer star and mere herald of the coming light, who shines with a narrow light.  Rather you are total Light itself and Day brighter than the Sun, bringing light to the inner depths of the heart. May chastity of mind triumph over that which arrogant flesh demands and may the Spirit keep the holy temple of our bodies pure.

 

 

When the Office of Readings is said in the daytime: Walfrad Strabo (808-849)

 

Vita sanctórum, via, spes salúsque,

Christe, largítor probitátis atque

cónditor pacis, tibi voce, sensu

pángimus hymnum:

 

Cuius est virtus manifésta totum

quod pii possunt, quod habent, quod ore,

corde vel factis cúpiunt, amóris

igne flagrántes.

 

Témporum pacem, fídei tenórem,

lánguidis curam veniámque lapsis,

ómnibus præsta páriter beátæ

múnera vitæ.

 

Æqua laus summum célebret Paréntem

teque, Salvátor, pie rex, per ævum;

Spíritus Sancti résonet per omnem

glória mundum. Amen.

 

O Christ, the life of the Saints: the way and hope of salvation, the giver of uprightness and author of peace, to you with voice and mind we sing a hymn.  Your power has been revealed: all that the holy can do, possess, desire in word, heart or deed, burning with the fire of love. Grant peace in our day, faith preserved, health to the sick, and pardon for the fallen and to all together the gifts of a blessed life. May equal praise honor the Father supreme, and you, O Savior, holy King, through the ages and may the glory of the Holy Spirit resound throughout the world. Amen.

 

 

Vespers: Alcuin 735-804

 

Lúminis fons, lux et orígo lucis,

tu pius nostris précibus favéto,

luxque, peccáti ténebris fugátis,

nos tua adórnet.

 

Ecce transáctus labor est diéi,

teque nos tuti sumus adnuénte;

en tibi grates ágimus libéntes

tempus in omne.

 

Solis abscéssus ténebras redúxit:

ille sol nobis rádiet corúscus

luce qui fulva fovet angelórum

ágmina sancta.

 

Quas dies culpas hodiérna texit,

Christus deléto pius atque mitis,

pectus et puro rútilet nitóre

témpore noctis.

 

Laus tibi Patri, decus atque Nato,

Flámini Sancto párilis potéstas,

cuncta qui sceptro régitis suprémo

omne per ævum. Amen.

 

O Fount of light, light itself and source of light, in your holiness favor our prayers: put to flight the darkness of sin and adorn us with your light. See the work of day is done and by your promise we are safe; we eagerly give thanks to you at all times. The sun’s departure returns the darkness; may that splendid divine Sun sheds its rays upon us with that golden light which the holy hosts of angels cherish. May Christ, holy and meek, blot out today’s hidden sins;  may the heart glow  with pure brightness during the night. Praise to you, O Father, and honor to the Son, the same power to the fiery Spirit, you who with the loftiest scepter rule all things for ever. Amen.

 

 

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.

The Economy of Pope Pius XI

 

THE SOLEMNITY OF CHRIST THE KING: Encyclical letter of Pope Pius XI

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 our very bodies are members of 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”.