Deus, qui Románæ Ecclésiæ copiósa primórdia
mártyrum sánguine consecrásti, concéde, quǽsumus, ut firma virtúte de tanti
agóne certáminis solidémur et pia semper victória gaudeámus.
O God, who consecrated the abundant fruit of the first martyrs of the Church of Rome, grant we beseech you, that strengthened by their suffering, we may always rejoice in their holy victory.
Deus, qui beáto Irenǽo, epíscopo, tribuísti, ut
veritátem doctrínæ pacémque Ecclésiæ felíciter confirmáret, concéde, quǽsumus,
eius intercessióne, ut nos, fide et caritáte renováti, ad unitátem
concordiámque fovéndam semper simus inténti.
O God, who caused the blessed bishop Irenaeus faithfully to confirm the true teaching and peace of the Church, grant we beseech you that by his intercession we being renewed in faith and love may also be ever intent on fostering unity and concord.
Roman Breviary
Deus, qui beáto Irenǽo Mártyri tuo atque Pontífici tribuísti, ut et veritáte doctrínæ expugnáret hǽreses, et pacem Ecclésiæ felíciter confirmáret: da, quǽsumus, plebi tuæ in sancta religióne constántiam; et pacem tuam nostris concéde tempóribus.
O God, who enabled blessed Irenaeus thy Martyr, and Bishop, to overcome heresy by the truth of his teaching, and happily to establish peace in the Church, give to thy people, we pray, steadfastness in holy religion, and grant us thy peace in our days.
Ad I Vesperas: saec.
VIII-IX
From St. Augustine’s Lyre:
In the Extraordinary Form of the Roman Breviary,
this hymn is used in multiple places in the Breviary, though divided into
parts. The third verse and the closing doxology is used as the hymn for Lauds
on the Feast of the Chair of Peter. The fourth verse and the closing
doxology are used as the hymn for Vespers & Matins on the Feast of the
Conversion of St. Paul. The first two and last verse of the body and the
doxology are used for the Vespers hymn for the Feast of Sts. Peter & Paul.
The third & fourth verses and the closing doxology is used for the hymn for
Lauds on the Feast of Sts. Peter and Paul.
Aurea
luce et decóre róseo,
lux
lucis, omne perfudísti sæculum,
décorans
cælos ínclito martýrio
hac
sacra die, quæ dat reis véniam.
Iánitor
cæli, doctor orbis páriter,
iúdices
sæcli, vera mundi lúmina,
per
crucem alter, alter ense triúmphans,
vitæ
senátum laureáti póssident.
O
Roma felix, quæ tantórum príncipum
es
purpuráta pretióso sánguine,
non
laude tua, sed ipsórum méritis
excéllis
omnem mundi pulchritúdinem.
Olívæ
binæ pietátis únicæ,
fide
devótos, spe robústos máxime,
fonte
replétos caritátis géminæ
post
mortem carnis impetráte vívere.
Sit
Trinitáti sempitérna glória,
honor,
potéstas atque iubilátio,
in
unitáte, cui manet impérium
ex
tunc et modo per ætérna sæcula. Amen.
O Light of light, you have filled the whole world
with golden light and rosy beauty, adorning heaven with this illustrious martyr
on this holy day which grants pardon to the guilty. Guardian of heaven and equally doctor of the
world, judges of the age, true lights of the world, one triumphing through the
cross, the other by the sword, crowned with laurels they possess the senate of
life. O happy Rome, stained purple by the precious blood of such great princes,
not by praise of you, O Rome, but by their own merits you surpass all beauty of
the world. Double olive trees grown from a single love, after the death of the
flesh pray that we may live devoted in faith, strong in hope, greatly filled
from the source of your twin love. To the Trinity be eternal glory, honor,
power and jubilation, in unity, to whom belongs authority, then and now in the
ages eternal. Amen.
Ad Officium lectionis:
Paulinus II aquileiensis?
From
Chantblog:
Felix
per omnes festum mundi cárdines
apostolórum
præpóllet alácriter,
Petri
beáti, Pauli sacratíssimi,
quos
Christus almo consecrávit sánguine,
ecclesiárum
deputávit príncipes.
Hi
sunt olívæ duæ coram Dómino
et
candelábra luce radiántia,
præclára
cæli duo luminária;
fórtia
solvunt peccatórum víncula
portásque
cæli réserant fidélibus.
Glória
Patri per imménsa sæcula,
sit
tibi, Nate, decus et impérium,
honor,
potéstas Sanctóque Spirítui;
sit
Trinitáti salus indivídua
per
infiníta sæculórum sæcula. Amen.
The happy feast of the apostles, of blessed Peter
and most holy Paul, proclaims enthusiastically those whom Christ sanctified
with his holy blood, appointed princes of the churches. These two olive trees
before the Lord, one candelabra bright with light, two shining lambs of heaven;
they loosen the strong chains of sinners and open the gates of heaven for the
faithful. Glory to the Father through
endless ages, beauty and authority to you, O Son, honor, power to the Holy
Spirit; to the undivided Trinity blessing though endless ages of ages. Amen.
Ad Laudes matutinas:
Ambrosius
Apostolórum
pássio
diem
sacrávit sæculi,
Petri
triúmphum nóbilem,
Pauli
corónam præferens.
Coniúnxit
æquáles viros
cruor
triumphális necis;
Deum
secútos præsulem
Christi
coronávit fides.
Primus
Petrus apóstolus;
nec
Paulus impar grátia,
electiónis
vas sacræ
Petri
adæquávit fidem.
Verso
crucis vestígio
Simon,
honórem dans Deo,
suspénsus
ascéndit, dati
non
ímmemor oráculi.
Hinc
Roma celsum vérticem
devotiónis
éxtulit,
fundáta
tali sánguine
et
vate tanto nóbilis.
Huc
ire quis mundum putet,
concúrrere
plebem poli:
elécta
géntium caput
sedes
magístri géntium.
Horum,
Redémptor, quæsumus,
ut
príncipum consórtio
iungas
precántes sérvulos
in
sempitérna sæcula. Amen.
The suffering of the apostles consecrates this
ordinary worldly day, the noble triumph of Peter, the crown of Paul revealed.
The blood of their victorious death unites these two equal men; following God as their guide, faith in Christ
crowned them. Peter the first of the
apostles, Paul no less in grace, a vessel by holy election, equal to the faith
of Peter. On a cross upside down, Simon gave honor to God, high and suspended,
not forgetting the prophecy about him. From this height Rome raised her
heavenly devotion, founded as she is on such great blood, and by such a mighty
prophet. Some might think that here the
world began, here the people of heaven gather; O chosen head of the nations, seat
of the Gentiles’ master. O Redeemer of these men, we beseech you, that you may
join your servants; prayers to the consort of these princes, for eternal ages.
Amen.
Ad II Vesperas: Paulinus
II aquileiensis?
O
Roma felix, quæ tantórum príncipum
es
purpuráta pretióso sánguine!
Excéllis
omnem mundi pulchritúdinem
non
laude tua, sed sanctórum méritis,
quos
cruentátis iugulásti gládiis.
Vos
ergo modo, gloriósi mártyres,
Petre
beáte, Paule, mundi lílium,
cæléstis
aulæ triumpháles mílites,
précibus
almis vestris nos ab ómnibus
muníte
malis, ferte super æthera.
Glória
Patri per imménsa sæcula,
sit
tibi, Nate, decus et impérium,
honor,
potéstas Sanctóque Spirítui;
sit
Trinitáti salus indivídua
per
infiníta sæculórum sæcula. Amen.
O happy Rome, stained purple by the precious blood
of such great princes, you surpass all the beauty of the world not by praise of
you, O Rome, but by the merits of the saints, whom you killed with bloody
swords. O blessed Peter and Paul, the lily of the world, glorious martyrs, victorious
soldiers of the court of heaven, by your holy prayers guard us from all evils
and carry us up to heaven. Glory to the
Father through endless ages, beauty and authority to you, O Son, honor, power
to the Holy Spirit; to the undivided Trinity blessing though endless ages of
ages. Amen.
THE FEAST OF THE NATIVITY OF SAINT JOHN THE
BAPTIST: Instruction of St. Ambrose:
The Blessed Virgin's role in the sanctification of John the Baptist: Exposition Evang. Sec. Luc I.II. 22-23, 29
The attention of virgins has been drawn to Mary's delicacy, and now it is for them to consider her humility. She went as one relation to another, the younger visiting the elder; and not only did she make the journey, but she was the first to speak—as was only right, since the more securely a virgin possesses her chastity, the humbler she ought to be. The woman who intends to keep herself chaste should know how to defer to her elders; she should be a pattern of humility. The thought will both arouse your devotion and serve to instruct you. What we have to notice is that it was the superior who went to the inferior, and for the inferior's sake. Mary went to Elizabeth, Christ to John; just as later, if Christ went to John to be baptized, it was to raise baptism to new heights of holiness.
The boons that followed Mary's coming and the Lord's presence were not slow in revealing themselves, No sooner had Elizabeth heard Mary's greeting, than the child leaped in her womb; and Elizabeth herself was filled with the Holy Ghost. Notice the choice of words, each with its precise shade of meaning. Elizabeth was the first to hear the voice, but John the first to feel the grace it brought. Elizabeth's hearing was a natural phenomenon; John's leaping was his response to a mystery. Elizabeth noticed Mary's coming, John the Lord's: the woman was aware of the woman, the child of the Child. While the two women talked of the favors they had received, the children set to work within them and for their mothers' profit began to enact the mystery we worship.2 Two wonders were wrought: the mothers prophesied, and they prophesied under inspiration from their children.
Mary returned home when she had been with her about three months.3 It is good to be told of Mary that she made herself useful and that she used a sacred number. If she stayed so long, it was not merely for the sake of her relation, but for the advantage of the child that was to be so great a prophet. The moment she went in, things advanced so remarkably that at the sound of her greeting the child leaped in the womb and its mother was filled with the Holy Spirit; so that holy Mary's continued presence for so long a time must have made more difference still. As she stayed with Elizabeth for about three months, the prophet could be anointed and exercised, as a good athlete should, even while he was in his mother's womb. And well he might be, as it was no ordinary contest he was training for.
The hymn for the feast of the Nativity of St. John
the Baptist. One hymn: the first four verses at Vespers, the second four at
Matins (Office of Readings) and the last five(three in LH) at Lauds.
Ad I & II Vesperas:
Paulus Diaconus?
Ut
queant laxis resonáre fibris (1)
mira
gestórum fámuli tuórum,
solve
pollúti lábii reátum, (2)
sancte Ioánnes.
Núntius
cælo véniens suprémo, (3)
te
patri magnum fore nascitúrum,
nomen
et vitæ sériem geréndæ
órdine promit.
Ille
promíssi dúbius supérni (4)
pérdidit
promptæ módulos loquélæ;
sed
reformásti génitus perémptæ
órgana vocis.
Ventris
obstrúso pósitus cubíli (6)
sénseras
regem thálamo manéntem; (7)
hinc
parens nati méritis utérque (8)
ábdita pandit.
Láudibus
cives célebrant supérni
te,
Deus simplex paritérque trine;
súpplices
ac nos véniam precámur:
parce redémptis. Amen.
Notes
from Connelly:
1. 1. Queant; cf. quit. Laxis
fibris; (1) with loosened tongue and throats—Zachary's lips and tongue were loosened
to praise God after John's birth; (2) suggesting a good, pleasant voice; (3)
connected in thought with the next lines, for God's praise is better sounding
if it comes from one who is pleasing to God. The hymn is said to have been
written in gratitude for its author having been cured of a throat malady, and
from early times St John has been honored as the patron of singers and invoked
in case of throat ailments. Famuli, the choir and, in general, the Church.
2. solve, loosen, i.e.
remove, cleanse; polluti; cf. pollutus labiis, Is. 6,5. The Romanized syllables
of this verse suggested to Guido of Arezzo the (continental) names of the notes
of the musical scale, as each half-line of the melody begins on the next
ascending note of the scale. The name of the seventh note, si, is sometimes
said to be formed from the initial letters of Sancte Joannes in the fourth
line; but the note itself is not used in the melody.
3. cf. Luke
1, 13—17.
4. ille,
i.e. Zachary.
5. Modulos,
measure, music, melody; here, use, power.
6.
obstruso or abstruso, hidden, secret. The reference is to the
Visitation.
7. thalamo. The word is suggested by
sponsus procedens de thalamo suo, Ps. 18, 6.
8. parens
. . . uterque, i.e. Zachary, lines 9—12, and Elizabeth, lines 13—14; nati
refers to the genitus of line 11; hinc indicates what happened to the parents because
of their son John. Both Elizabeth and Zachary were filled with the holy Ghost
and then spoke the hidden things of God; Lk. 1, 41—45 and 67—69. The hymn keeps
close to the life of John to the exclusion of all else and obviously has in
mind the gift and use of speech in relation to John. This must therefore rule
out the interpretation of parens uterque as referring to Mary and Elizabeth.
Moreover, uterque would scarcely refer to two ladies and nati has no
qualification which would refer it to someone other than John or to someone
with John. The confusion perhaps arises from referring hinc only to lines 13
and 14.
That your servants might sing with clear voices
the wonders of your deeds, O holy John, loosen their lips from the corruption
of guilt. A messenger came from heaven high and told your father that in due
course you would be born, your name and the course of your life. Your father doubting the heavenly promise,
lost the means of ready speech, but once you were born you restored his lost
means of speech. While placed in the hidden room of your mother’s womb, you
recognized the King abiding in the wedding chamber. Wherefore both parents by
virtue of their son’s merits revealed hidden mysteries. May the citizens of
heaven praise you, God simple and equally three; but we humbly pray pardon:
spare the redeemed. Amen.
Ad Officium lectionis:
Paulus Diaconus
Antra
desérti téneris sub annis,
cívium
turmas fúgiens, petísti,
ne
levi saltem maculáre vitam
fámine posses.
Præbuit
hirtum tégimen camélus (1)
ártubus
sacris, stróphium bidéntes,
cui
latex haustum, sociáta pastum
mella locústis.
Céteri
tantum cecinére vatum
corde
præságo iubar affutúrum; (2)
tu
quidem mundi scelus auferéntem
índice prodis. (3)
Non
fuit vasti spátium per orbis
sánctior
quisquam génitus Ioánne, (4)
qui
nefas sæcli méruit lavántem
tíngere lymphis. (5)
Láudibus
cives célebrant supérni
te,
Deus simplex paritérque trine;
súpplices
ac nos véniam precámur:
parce redémptis. Amen.
1.
Praebuit is the verb of all the verse. Bidentes, animals for sacrifice—sheep,
oxen, swine and later signifying mostly sheep. But here it means the animals
who provided the leathern girdle of Mt. 3, 4. Cui—et tibi; sociata= et—both
used for metrical reasons only.
2.
corde praesago, with prophetic spirit.
3.
prodis, cf.John 1, 29.
4.
sanctior quisquam, cf. Mt. 11, 11.
5.
tingere lymphis, bathe with water, baptize.
Fleeing the teeming city dwellers, while still
young you sought to live in desert caves, that you could avoid even the
slightest stain of a sin of speech. A
camel provided you with rough clothing for your holy limbs, sheep your girdle.
water your drink, honey and locusts mixed your food. All the other prophets had foretold that
there would a light in the future; but you pointed out with your finger him,
who would take away the wickedness of the world. There was not anyone born in
the whole holier than John, who was worthy to baptize him who washes away
sin. May the citizens of heaven praise
you, God simple and equally three; but we humbly pray pardon: spare the
redeemed. Amen.
Ad Laudes matutinas:
Paulus Diaconus
O
nimis felix meritíque celsi, (1)
nésciens
labem nívei pudóris,
præpotens
martyr eremíque cultor, (2)
máxime vatum.
Nunc
potens nostri méritis opímis (3)
péctoris
duros lápides repélle,
ásperum
planans iter, et refléxos
dírige calles,
Ut
pius mundi sator et redémptor,
méntibus
pulsa mácula polítis,
rite
dignétur véniens sacrátos (4)
pónere gressus.
Láudibus cives célebrant supérni
te,
Deus simplex paritérque trine;
súpplices
ac nos véniam precámur:
parce redémptis. Amen.
1. nimis, exceedingly; cf.
108, 5.
2. The hermits took St John's
way of life as their model.
3. nunc.
What John had once done by his preaching, may he now do by his intercession.
4. rite,
fitly, duly, rightly. Here it suggests something that becomes our Lord as God.
5. redemptis.
Visitavit et fecit redenlptionettg plebis suae, Lk. 1, 68.
O mighty martyr, cultivator of solitude, greatest of the prophets, exceedingly blessed and worthy of heaven, knowing no fall from your snow-white purity. Now powerful in your great merits, drive away the hard stones of our hearts, making its way smooth and its crooked paths straight. That when the holy Creator and Redeemer of the world comes, souls polished and stain removed, he might make his holy way rightly and worthily. May the citizens of heaven praise you, God simple and equally three; but we humbly pray pardon: spare the redeemed. Amen.
Lauds: Si quis fécerit voluntátem Patris
mei, ipse meus frater, soror et mater est, dicit Dóminus.
Vel: Pars mea Dóminus; bonus est ánimæ
quærénti illum.
If anyone does the will of my Father, he is my brother, sister and mother, says the Lord.
The Lord is my portion; it is good for my soul to seek him
Deus, qui per beátum Romuáldum in Ecclésia tua eremíticam vitam renovásti, concéde, ut, nosmetípsos abnegántes et Christum sequéntes, felíciter ad cæléstia regna mereámur ascéndere.
O God, who through blessed Romauld, renewed the eremitic life in the Church, grant that denying ourselves and following Christ, we may be made worthy to faithfully ascend to the Kingdom of heaven.
Fr. Felix Just
|
|
1st Psalm |
2nd Psalm (or OT
Canticle) |
3rd Psalm (or NT
Canticle) |
|
|
|
|
|
|
Sunday: EP1 |
Ps 113 |
Ps 116:10-19 |
Phil 2:6-11 |
|
Sunday: OR |
Ps 145:1-9 |
Ps 145:10-13a |
Ps 145:13b-21 |
|
Sunday: MP |
Ps 93 |
Dan 3:57-88, 56 |
Ps 148 |
|
|
|
|
|
|
Sunday: DP |
Ps 118:1-9 |
Ps 118:10-18 |
Ps 118:19-29 |
|
Sunday: EP2 |
Ps 110:1-5, 7 |
Ps 111 |
Rev 19:1-7 (Lent: 1
Pet 2:21-24) |
|
Monday: OR |
Ps 50:1-6 |
Ps 50:7-15 |
Ps 50:16-23 |
|
Monday: MP |
Ps 84 |
Isa 2:2-5 |
Ps 96 |
|
Monday: DP |
Ps 119:89-96 (XII:
Lamed) |
Ps 71:1-13 |
Ps 71:14-24 |
|
Monday: EP |
Ps 123 |
Ps 124 |
Eph 1:3-10 |
|
Tuesday: OR |
Ps 68:2-11 |
Ps 68:12-24 |
Ps 68:25-36 |
|
Tuesday: MP |
Ps 85 |
Isa 26:1-4, 7-9, 12 |
Ps 67 |
|
Tuesday: DP |
Ps 119:97-104 (XIII:
Mem) |
Ps 74:1-12 |
Ps 74:13-23 |
|
Tuesday: EP |
Ps 125 |
Ps 131 |
Rev 4:11; 5:9, 10, 12 |
|
Wednesday: OR |
Ps 89:2-19 |
Ps 89:20-30 |
Ps 89:31-38 |
|
Wednesday: MP |
Ps 86 |
Isa 33:13-16 |
Ps 98 |
|
Wednesday: DP |
Ps 119:105-112 (XIV:
Nun) |
Ps 70 |
Ps 75 |
|
Wednesday: EP |
Ps 126 |
Ps 127 |
Col 1:12-20 |
|
Thursday: OR |
Ps 89:39-46 |
Ps 89:47-53 |
Ps 90 |
|
Thursday: MP |
Ps 87 |
Isa 40:10-17 |
Ps 99 |
|
Thursday: DP |
Ps 119:113-120 (XV:
Samech) |
Ps 79:1-5, 8-11, 13 |
Ps 80 |
|
Thursday: EP |
Ps 132:1-10 |
Ps 132:11-18 |
Rev 11:17-18;
12:10b-12a |
|
Friday: OR |
Ps 69:2-13 |
Ps 69:14-22 |
Ps 69:30-37 |
|
Friday: MP |
Ps 51 |
Jer 14:17-21 |
Ps 100 |
|
Friday: DP |
Ps 22:2-12 |
Ps 22:13-23 |
Ps 22:24-32 |
|
Friday: EP |
Ps 135:1-12 |
Ps 135:13-21 |
Rev 15:3-4 |
|
Saturday: OR |
Ps 107:1-16 |
Ps 107:17-32 |
Ps 107:33-43 |
|
Saturday: MP |
Ps 119:145-152 (XIX:
Koph) |
Wis 9:1-6, 9-11 |
Ps 117 |
|
Saturday: DP |
Ps 119:121-128 (XVI:
Ain) |
Ps 34:2-11 |
Ps 34:12-23 |
|
WEEK 4 |
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