Lenten Hiatus

My custom has been in the last few years to suspend this blog during Lent. I hope that those who use this blog will be able to find any information they might need from older postings. A blessed and contrite Lent to all. 

St. Augustine: Ash Wednesday

 

 

The traditional reading in both the Monastic Office and the Roman Breviary was taken from St. Augustine.  

It is manifest from these precepts that all our effort is to be directed towards inward joys, lest, seeking a reward from without, we should be conformed to this world, and should lose the promise of a blessedness so much the more solid and firm, as it is inward, in which God has chosen that we should become conformed to the image of His Son. But in this section, it is chiefly to be noticed, that there may be ostentatious display not merely in the splendor and pomp of things pertaining to the body, but also in doleful squalor itself; and the more dangerous on this account, that it deceives under the name of serving God.

And therefore he who is very conspicuous by immoderate attention to the body, and by the splendor of his clothing or other things, is easily convicted by the things themselves of being a follower of the pomps of the world, and misleads no one by a cunning semblance of sanctity; but in regard to him who under a profession of Christianity, fixes the eyes of men upon himself by unusual squalor and filth, when he does it voluntarily, and not under the pressure of necessity, it may be conjectured from the rest of his actions whether he does this from contempt of superfluous attention to the body, or from a certain ambition: for the Lord has enjoined us to beware of wolves under a sheep's skin; but by their fruits, says He, shall you know them.

For when by temptations of any kind those very things begin to be withdrawn from them or refused to them, which under that veil they either have obtained or desire to obtain, then of necessity it appears whether it is a wolf in a sheep's skin or a sheep in its own. For a Christian ought not to delight the eyes of men by superfluous ornament on this account, because pretenders also too often assume that frugal and merely necessary dress, that they may deceive those who are not on their guard: for those sheep also ought not to lay aside their own skins, if at any time wolves cover themselves there with.

St. Peter Chrysologus: Sermon 22

 Where your treasure is, there your heart also will be.

O man, if you are going to remain here on earth, store up your treasures here. But, if you are going up to heaven, why do you leave them here below? The man caring for treasures destined to be left behind is caring for others' treasures, not his own. Living here below, where we are pilgrims, we find it rather hard to be poor, sad, and without honor, even for a while. Then, when we shall be among the eternal citizens of our everlasting country, what will it be like for us to endure pain because of our showing contempt, punishment because of ignobility, shame over our nakedness? What will it be like to be sentenced to torments when others are being promoted into possession of the kingdom? When the poor man is led to sit with God, and the rich man is dragged to the assembly of the damned? Oh, how lamentable will be the reversal of the situation when those whom men despaired of will acquire hope divine, and those who possessed human treasures will defraud themselves of the heavenly ones!

All this is what that treasure brings about. Either through alms-giving it raises the heart of a man into heaven, or through avarice it buries it in the earth. That is why He said: For where your treasure is, there your heart also will be. [Mt. 6, 21] O man, send your treasure on, send it ahead into heaven, lest you bury your God-given soul in the earth. Gold comes from the depth of the earth; the soul, from the highest heaven. Clearly, it is better to carry the gold to the abode of the soul than to bury the soul in the mine of the gold. That is why God orders those who will serve in His army here below to fight as men stripped of concern for riches and unencumbered by anything. To these He has granted the privilege of reigning in heaven.

Fra Angelico (Blessed John of Fiesole): From an apostolic letter motu proprio of Pope John Paul II

 

Fra Angelico (Blessed John of Fiesole): From an apostolic letter motu proprio of Pope John Paul II

 

“Whoever does the work of Christ, ought always to stay close to Christ." This was a motto constantly repeated by Brother John of Fiesole; who was called Beato Angelico because of the highest integrity of his life and the almost divine beauty of his paintings, particularly those of  Blessed Virgin Mary.

While he was still a youth, he was attracted to the religious life, and asked to be received into a stricter discipline in the Order of Friar Preachers (called the Observance), which had been established in the priority at Fiesole. He diligently took up all of the duties imposed by the brethren or superiors. It was the fame of his outstanding art work, particularly his painting, that spread far and wide. Therefore, commissions for his work became more frequent and urgent.

Pope Eugenius IV called him to Rome. While brother John painting the Basilica of Saint Peter's and the Vatican palace, Eugenius IV took the most opportunity not only to admire the virtue of this outstanding artist, but even more than that, the piety of this religious, his observance the Rule, his humility, and his memorable spirit that made many people own.

Nicholas V had an exceptional opinion about brother John. For he honored and reverenced this man alone, because of the integrity of his life and the excellence of his morals." Therefore, he commissioned him to decorate his private chapel. When brother John had finished it, it almost seemed a prayer expressed with painted color.

At Rome, in the priory of Santa Maria sopra Minerva, he closed eyes in death after a life that produced famous art, but even more exemplified religious and benevolent virtues. For the opinion of all was he was a "man of complete modesty and religious life." Furthermore. also blossomed with many virtues. He was meek, and honorable religious genius." Beyond these things, "he was a man distinguished for his sanctity." Even more, Vasari, who collected many stories about unblemished life in the city of Florence, was persuaded of that graceful heavenly character which one can see even in his sacred paintings. I not paint on any other subject, and his paintings were the product of that greatest harmony between his holy life and his creative virtue.

Brother John, therefore, by placing his rare natural gifts at the service of art, stands both to acquire and to confer on the people of God immense spiritual and pastoral benefit, by which they might travel easily to God. According to the Second Vatican Council, this is particularly fitting for sacred art, as we read in the Constitution on the Sacred Liturgy: "Very rightly the fine arts are considered to rank among the noblest expressions of human genius. This judgment applies especially to religious art and to its highest achievement, which is sacred art. By their very nature both of the latter are related to God's boundless beauty, for this the reality that these human efforts are trying to express in some way. 'To the extent that these works aim exclusively at turning our thoughts to God persuasively and devoutly, they are dedicated to God and to his greater honor and glory."

Truly, Brother John, a man altogether exceptional for his spiritual life and art, has always attracted our attention. We, therefore, believe that the time has come when he should be given the particular attention of the Church of God, although his heavenly art has not ceased to speak to us now.

TEMPUS QUADRAGESIMÆ: notanda

 

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. X

Nunc tempus acceptábile (1)

fulget datum divínitus,

ut sanet orbem lánguidum

medéla parsimóniæ. (2)

Christi decóro lúmine

dies salútis émicat,

dum corda culpis sáucia

refórmat abstinéntia.

Hanc mente nos et córpore,

Deus, tenére pérfice,

ut appetámus próspero

perénne pascha tránsitu.

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

1. 2 Cor. 6:2

2. parsimóniæ = fast.

Now the acceptable time, given by God, flashes forth to heal the infirm world with the remedy  of frugality. The day of salvation glimmers with the beautiful light of Christ, while abstinence restores hearts wounded by guilt. O God, keep us perfect in soul and body, that we may ever hunger for the coming of the happy paschal feast. All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. 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

 

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. X

 

Nunc tempus acceptábile (1)

fulget datum divínitus,

ut sanet orbem lánguidum

medéla parsimóniæ. (2)

 

Christi decóro lúmine

dies salútis émicat,

dum corda culpis sáucia

refórmat abstinéntia.

 

Hanc mente nos et córpore,

Deus, tenére pérfice,

ut appetámus próspero

perénne pascha tránsitu.

 

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

 

1.       2 Cor. 6:2

2.      parsimóniæ = fast.

 

Now the acceptable time, given by God, flashes forth to heal the infirm world with the remedy  of frugality. The day of salvation glimmers with the beautiful light of Christ, while abstinence restores hearts wounded by guilt. O God, keep us perfect in soul and body, that we may ever hunger for the coming of the happy paschal feast. All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. 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