A reading from the writings of Eric Lionel Mascall

From "The Customary of Our Lady of Walsingham"

Mary is our mother, because we are members of her Son, because we have, not just metaphorically, but really, been adopted into him. By our baptism we have been incorporated into the human nature which he took from her and which still continues to exists in its ascended glory. If Christ had ceased to be man at his ascension — and it is to be feared that only too many Christians unreflectively assume that he did — then Mary would have ceased to be his mother, our incorporation into him would be a mere fiction, and so would our relation to him. But the Catholic doctrine of the Incarnation declares that the eternal Son of God, who at one moment in the world’s history took human nature in the womb of Blessed Mary, is, in that human nature, man for evermore. […] Mary is the mother of Jesus and of those who are incorporated into him, the mother of the Church which is his Mystical Body and which, because a man and his bride are one flesh, is also Christ’s bride.

The Incarnation took place at the Annunciation, when in response to Mary’s Fiat, the Word was made very man in her womb. But the further fact of her relation to the Church and its members had to wait for the Ascension and for the descent of the Spirit at Pentecost, when the Church, whose archetypal substance already existed in the manhood of Jesus, was fully and visibly constituted in power. In the Ascension the Lord’s human nature was withdrawn from human sight and touch. From then until Pentecost the apostolic group was the Church in expectancy and potentiality, awaiting its activation by the Spirit and the communication to it of the full reality of Christ’s manhood.

When the Spirit descended in tongues of fire, it was to make the waiting group into the mystical Body of Christ in a way analogous to that in which the descent of the Spirit upon Mary at her Annunciation had formed the natural body of Christ in her womb. Nevertheless, although the Mystical Body came into being by this new descent of the Spirit, there was not a new incarnation, Christ was not becoming man a second time, he was not assuming a new nature; the human nature which he had taken from his mother, in which he had died for our sins and risen again for our justification, was being made present under a new mode. There are not, strictly speaking, two bodies of Christ, a natural and a mystical, but one body of Christ which is manifested in two forms.

Nor does the story end here, for that part of the Mystical Body which is on earth needs to be continually nourished and sustained, as Christ’s natural body did before its glorification. It is through the Eucharistic Body of the Blessed Sacrament that this takes place. Here again, there is not a new incarnation, but in the Eucharist the human nature which Christ took from his mother is made present in yet another form, a form through which that part of the Mystical Body which is still in via on earth is repeatedly sustained and renewed.

In all these modes of manifestation, the human nature of Christ is the human nature which he took from Mary. The descent of the Holy Spirit on Mary at the Annunciation first formed it, the descent of the Holy Spirit upon the Apostles at Pentecost released it, so to speak, in the world as the Mystical Body of the Church, and the descent of the Holy Spirit upon the Eucharistic elements brings it to us as the Sacramental Body.

But in all these manifestations and expressions, it is one and the same Body, the Body which was formed in Mary’s womb, and so when we return from the Altar, having received the sacramental Body of Christ and having thereby been received more firmly into his Mystical Body, we can say with a new emphasis the words that, in the Genesis story, Adam said after he had tasted the food given him by the first Eve: ‘The woman gave me, and I did eat’ (Gen 3:12).

For it is the very body, the human nature, which Christ took from his mother, on which we are fed in the Holy Eucharist.

And Jesus and his members are one Body, the Whole Christ, and Mary is his mother and theirs. 

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

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

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

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.

 

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?

ST. 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: 18th 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.

 

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.

Holy Family

 

 

Vespers I & II: Pope Leo XIII

 

The first three verses are addressed to Jesus, Mary and Joseph in turn.

 

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. To 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. 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: 13th 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: 9th 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.

 

From the Treatise of Saint Thomas Aquinas On the Humanity of Jesus Christ our Lord.

 

From the Dominican Proper: Holy Name

 

And he was called Jesus. It must be noted that the names of individuals are always bestowed, because of a certain fittingness in the person o: whom the name is bestowed This is done either because of the time—as tb: names of saints are often bestowed on those who are born on their feast days—or because of a relationship, or because of some other However, the names that are divinely bestowed always signify some gratuitous gift divinely given to those on whom the names are imposed. So, it was said to Abraham: You shall be called Abraham for I have made you the ancestor of many nations. And it was said to Peter: You are Peter and on this rock I will build my church. Therefore, because to the man Christ this gift of grace was bestowed that through him all might be saved, his name is fittingly called Jesus, that is, "Savior."

Truly it must be said that this name Jesus is of great and varied power. For it is a refuge for the penitent, a remedy for the sick, a strength for those struggling, a support for those praying, because it confers pardon from sin the grace of health, victory to those tempted, the power and confidence to  obtain salvation.

Concerning the first point it is said: I write to you, little children because your sins are forgiven on account of his name. And all the prophets testify about him. Augustine says: "What is Jesus if not savior?" Therefore, because you are a savior be Jesus to me! I am unwilling, Lord, I am unwilling to pay such attention to my wickedness that I should forget your goodness." But it must be noted that this name is imposed by circumcision which signifies that those spiritually circumcised are saved. Hence Bernard says: "It is clear, [brothers,] that we must be circumcised to receive the name that saves; to be circumcised clearly not according to the letter but in spirit and truth."

Concerning the second point it is said: Your name is oil poured out.  Since oil alleviates sorrow, so also does the name of Jesus. Hence Bernard says: "My soul, you have a hidden source of healing from the vessel of that name, which is Jesus, which is never found inefficacious for any disease. Again, Peter of Ravenna says: "This is the name that gave sight to the blind, hearing to the deaf, movement to the crippled, speech to the mute, life to the dead.”

Concerning the third point it is said: The name of the Lord is the strongest tower. And, in my name they will cast out demons. Again, the disciples returned with joy saying, "Lord, in your name even the demons were subject to us!" Hence Peter of Ravenna says: "The power of this Name puts to flight all the power of the devil over bodies that were obsessed.”

Concerning the fourth point it is said: If you ask anything of the Father it will be given to you. Hence Augustine says: "In my name: that is the name of Christ Jesus. Christ signifies king, Jesus signifies savior. Whatever we ask through this name, we ask in the name of the Savior. Nevertheless, he himself is savior not only when he does what we ask, but also when he does not do it. For when he sees what is asked for is contrary to salvation, by not doing it he shows himself the Savior. Therefore, the physician knows whether what the sick person requests is good for health, Therefore, the physician may go against the request to bring about the health of the sick person."