Saint Thérèse of the Child Jesus and of the Holy Face, Virgin & Doctor

 

The Office of Readings: SECOND READING: From the autobiography of (MS B, f. 3r-3v: ed. J. Clarke 1975, pp. 193-94)

 

My desires caused me a veritable martyrdom, and I opened the Epistles of Saint Paul to find some kind of answer. Chapters Twelve and Thirteen of the First Epistle to the Corinthians fell under my eyes. I read there, in the first of these chapters, that all cannot be apostles, prophets, doctors, etc., that the Church is composed of different members, and that the eye cannot be the hand at one and the same time. The answer was clear, but it did not fulfill my desires and gave me no peace. Without becoming discouraged, I continued my reading, and this sentence consoled me: Yet strive after the better gifts, and I point out to you a yet more excellent way. And the Apostle explains how all the most perfect gifts are nothing without Love. That Charity is the excellent way that leads most surely to God. I finally had rest. Considering the mystical body of the Church, I had not recognized myself in any of the members described by Saint Paul, or rather I desired to see myself in them all. Charity gave me the key to my vocation. I understood that if the Church had a body composed of different members, the most necessary and most noble of all could not be lacking to it, and so I understood that the Church had a heart and that this heart was burning with love. I understood it was love alone that made the Church’s members act; that if love ever became extinct, apostles would not preach the Gospel and martyrs would not shed their blood. I understood that love comprised all vocations, that love was everything, that it embraced all times and places... in a word, that it was eternal! Then, in the excess of my delirious joy, I cried out, “O Jesus, my Love... my vocation, at last I have found it... My vocation is Love!” Yes, I have found my place in the Church and it is you, O my God, who have given me this place; in the heart of the Church, my Mother, I shall be love. Thus I shall be everything, and thus my dream will be realized.

 

 

Vespers

 

Nomen decusque concinant

Teresiae almae virginis

Qui sancta divi Parvuli

Credunt amantque munera.

 

Carmeli summos vertices

Patrona Mater deligit:

Teresia illuc advolat,

Sponsi premens vestigial.

 

Afflata Jesu numine

Secreta pundit gratiae;

Magistra mundo simplices

Infantium docet vias.

 

Virtutis ipsa flosculos

Olent sacrata limina,

Quae casta virgo, ut angelus

Immissus e caelo, colit.

 

At jubilum non exprimit

Omnes amoris impetus;

Nec septa magnos claudere

Eius valent anhelitus.

 

Laus, honor, virtus, Gloria

Deo Patri et Filio,

Sancto simul Paraclito

In saeculorum saecula.

Amen.

 

 

Lauds

 

Immensa Christi caritas

Maiora cogit aggredi

Apostolorum et Martyrum

Actam corona viginum.

 

Optans amóris víctima

Ex igne adúri mlstico,

Sponsum precátur últimas

Flammas vorántes éxcitet.

 

Aeternitátis núntia

Optáta mors iam pérvenit:

Hac íngemens : Te díligo !

Terésia ad Christum émigrat.

 

Caeléstibus nunc gáudiis

Fruens, ab arce síderum,

Quas lárgiter promíseras,

Rosas meménto spárgere.

 

Tu corde Rex mitíssime,

Qui párvulis regnum paras,

Nos hanc secútos ingredi

Prasta beáta hmina.

 

Laus, honor, virtus, glória

Deo Patri et Filio,

Sancto simul Paráclito

In saculórum sécula. Amen.

 

The immense charity of Christ pressed this virgin adorned with a crown to climb to the height of the Apostles and martyrs. Desiring to be a victim of love, she was consumed by the mystical fire, she prays her groom to stir up the flames which devour her. The herald of eternity, the longed- for death now comes: She sighs ‘I love you!’ Therese is brought to Christ. You now tasting the celestial joys of heaven from the castle of the stars, remember to spread the abundant roses that you have promised.  And you, King of a most gentle heart, prepare a kingdom for the little ones, bring us who have followed this saint to a blessed entrance (into heaven).  Laud, honor, might, glory to God the Father and the Son, and holy Paraclete, for ever and ever. Amen.

 

 

 

Common of Virgins: LH

 

Lauds: 14th Century

 

Aptáta, virgo, lámpade

ad núptias ingréssa es

ætérni regis glóriæ,

quem laudant turbæ cælicæ.

 

Grata convíva súperis,

cælésti sponso iúngeris

ampléxu casti fœderis,

pudóris dives méritis.

 

Normam vivéndi ínstrue,

nos prece tua cónfove,

possímus ut resístere

hostis nostri versútiæ.

 

Exémplar vitæ vírginum,

María roget Fílium,

ut eius adiutórium

nos iuvet per exsílium.

 

Sit Deitáti glória

per infiníta sæcula

pro vírginis victória,

qua gaudet cæli cúria. Amen.

 

With your lamp prepared, O Virgin, you enter the wedding feast of the King of eternal glory, whom the heavenly hosts praise. Happy companion of the saints you are joined to the heavenly Spouse embraced in a chaste covenant, rich in the merits of purity. Instruct us in pattern of life, bless us by your prayers, that we might be able to resist the craftiness of our enemy.  Mary, model of the virgins' life, pray to your Son, that he may aid us by his help through our exile. Glory  to the Divine Godhead through endless ages for the victory of this virgin for which the heavenly courts rejoice. Amen

 

 

 

The Office of Readings: 15th Century

 

Dulci deprómat cármine

devóta plebs sollémnia,

dum in cælórum cúlmine

hæc virgo micat glória.

 

Virgo, quæ Christi láudibus

vacávit iam viríliter,

sanctórum nunc agmínibus

coniúngitur felíciter.

 

Vicit per pudicítiam

infírmæ carnis vítium;

sprevit mundi blandítiam

Christi sequens vestígium.

 

Per hanc nos, Christe, dírige

servans a cunctis hóstibus;

culpárum lapsus córrige

nos ímbuens virtútibus.

 

Iesu, tibi sit glória,

qui natus es de Vírgine,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

 

The devout people celebrate this solemnity with a sweet hymn, while in the heights of heaven this virgin shines in glory. The virgin, who once was free bravely to sing the praises of Christ, now is happily joined to the company of the saints. She conquered through purity the faults of weak flesh, she spurned the flattery of the world, following in the steps of Christ.  Through her, O Christ, direct us, saving us from all enemies, correct our lapses into sin, filling us with the virtues. Jesus, to you be glory, born of a Virgin, with the Father and loving Spirit, through eternal ages. Amen.

 

Vespers: St. Ambrose?

 

Iesu, coróna vírginum,

quem Mater illa cóncipit

quæ sola virgo párturit,

hæc vota clemens áccipe,

 

Qui pascis inter lília

sæptus choréis vírginum,

sponsus decórus glória

sponsísque reddens præmia.

 

Quocúmque pergis, vírgines

sequúntur, atque láudibus

post te canéntes cúrsitant

hymnósque dulces pérsonant.

 

Te deprecámur, lárgius

nostris adáuge méntibus

nescíre prorsus ómnia

corruptiónis vúlnera.

 

O Jesus, crown of virgins, whom that Mother conceived, the virgin who alone gave birth, mercifully receive our prayers. You who feed among the lilies, safe with the choirs of virgins, the beautiful bridegroom in glory, who grants rewards to his brides. Wherever, O Christ, you go, the virgins follow also with their praises, they run after you singing, making sweet hymns resound. We pray to you, increase our mind’s understanding that may never experience the wounds of corruption. 

St Jerome to St. Pope Damascus: 376-377

 

1. Since the East, shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord, woven from the top throughout, John 19:23 since the foxes are destroying the vineyard of Christ, Song of Songs 2:15 and since among the broken cisterns that hold no water it is hard to discover the sealed fountain and the garden inclosed, Song of Songs 4:12 I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul. I appeal for spiritual food to the church whence I have received the garb of Christ. The wide space of sea and land that lies between us cannot deter me from searching for the pearl of great price. Matthew 13:46 Wheresoever the body is, there will the eagles be gathered together. Matthew 24:28 Evil children have squandered their patrimony; you alone keep your heritage intact. The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit a hundredfold; but here the seed grain is choked in the furrows and nothing grows but darnel or oats. Matthew 13:22-23 In the West the Sun of righteousness Malachi 4:2 is even now rising; in the East, Lucifer, who fell from heaven, Luke 10:18 has once more set his throne above the stars. Isaiah 14:12 You are the light of the world, Matthew 5:14 you are the salt of the earth, Matthew 5:13 you are vessels of gold and of silver. Here are vessels of wood or of earth, 2 Timothy 2:20 which wait for the rod of iron, Revelation 2:27 and eternal fire.

2. Yet, though your greatness terrifies me, your kindness attracts me. From the priest I demand the safe-keeping of the victim, from the shepherd the protection due to the sheep. Away with all that is overweening; let the state of Roman majesty withdraw. My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! Matthew 16:18 This is the house where alone the paschal lamb can be rightly eaten. Exodus 12:22 This is the Ark of Noah, and he who is not found in it shall perish when the flood prevails. Genesis 7:23 But since by reason of my sins I have betaken myself to this desert which lies between Syria and the uncivilized waste, I cannot, owing to the great distance between us, always ask of your sanctity the holy thing of the Lord. Consequently, I here follow the Egyptian confessors who share your faith, and anchor my frail craft under the shadow of their great argosies. I know nothing of Vitalis; I reject Meletius; I have nothing to do with Paulinus. He that gathers not with you scatters; Matthew 12:30 he that is not of Christ is of Antichrist.

3. Just now, I am sorry to say, those Arians, the Campenses, are trying to extort from me, a Roman Christian, their unheard-of formula of three hypostases. And this, too, after the definition of Nicæa and the decree of Alexandria, in which the West has joined. Where, I should like to know, are the apostles of these doctrines? Where is their Paul, their new doctor of the Gentiles? I ask them what three hypostases are supposed to mean. They reply three persons subsisting. I rejoin that this is my belief. They are not satisfied with the meaning, they demand the term. Surely some secret venom lurks in the words. If any man refuse, I cry, to acknowledge three hypostases in the sense of three things hypostatized, that is three persons subsisting, let him be anathema. Yet, because I do not learn their words, I am counted a heretic. But, if any one, understanding by hypostasis essence, deny that in the three persons there is one hypostasis, he has no part in Christ. Because this is my confession I, like you, am branded with the stigma of Sabellianism.

4. If you think fit enact a decree; and then I shall not hesitate to speak of three hypostases. Order a new creed to supersede the Nicene; and then, whether we are Arians or orthodox, one confession will do for us all. In the whole range of secular learning hypostasis never means anything but essence. And can any one, I ask, be so profane as to speak of three essences or substances in the Godhead? There is one nature of God and one only; and this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is all things created, although they appear to be, are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore, also He says to Moses from the bush, I am that I am, and Moses says of Him, I am has sent me. Exodus 3:14 As the angels, the sky, the earth, the seas, all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because His nature alone is perfect, and because in the three persons there subsists but one Godhead, which truly is and is one nature; whosoever in the name of religion declares that there are in the Godhead three elements, three hypostases, that is, or essences, is striving really to predicate three natures of God. And if this is true, why are we severed by walls from Arius, when in dishonesty we are one with him? Let Ursicinus be made the colleague of your blessedness; let Auxentius be associated with Ambrose. But may the faith of Rome never come to such a pass! May the devout hearts of your people never be infected with such unholy doctrines! Let us be satisfied to speak of one substance and of three subsisting persons— perfect, equal, coeternal. Let us keep to one hypostasis, if such be your pleasure, and say nothing of three. It is a bad sign when those who mean the same thing use different words. Let us be satisfied with the form of creed which we have hitherto used. Or, if you think it right that I should speak of three hypostases, explaining what I mean by them, I am ready to submit. But, believe me, there is poison hidden under their honey; the angel of Satan has transformed himself into an angel of light. 2 Corinthians 11:14 They give a plausible explanation of the term hypostasis; yet when I profess to hold it in the same sense they count me a heretic. Why are they so tenacious of a word? Why do they shelter themselves under ambiguous language? If their belief corresponds to their explanation of it, I do not condemn them for keeping it. On the other hand, if my belief corresponds to their expressed opinions, they should allow me to set forth their meaning in my own words.

5. I implore your blessedness, therefore, by the crucified Saviour of the world, and by the consubstantial trinity, to authorize me by letter either to use or to refuse this formula of three hypostases. And lest the obscurity of my present abode may baffle the bearers of your letter, I pray you to address it to Evagrius, the presbyter, with whom you are well acquainted. I beg you also to signify with whom I am to communicate at Antioch. Not, I hope, with the Campenses; for they — with their allies the heretics of Tarsus — only desire communion with you to preach with greater authority their traditional doctrine of three hypostases.

S. HIERONYMI, PRESBYTERI ET ECCLESIÆ DOCTORIS

 

 

Ad Laudes matutinas et Vesperas: novus

 

Festíva cánimus laude Hierónymum,

qui nobis rádiat sidus ut éminens

doctrínæ méritis ac simul áctibus

  vitæ fortis et ásperæ.

 

Hic verbum fídei sánctaque dógmata

scrutándo stúduit pándere lúcide,

aut hostes, véhemens ut leo, cóncitus

  acri voce reféllere.

 

Insúdans álacer prata viréntia

Scriptúræ cóluit cælitus éditæ;

ex his et lócuples dúlcia prótulit

  cunctis pábula grátiæ.

 

Desérti cúpiens grata siléntia,

ad cunas Dómini pérvigil ástitit,

ut carnem crúcians se daret íntime

  Patri munus et hóstiam.

 

Tanti nos, pétimus te, Deus óptime,

doctóris précibus dírige, cónfove,

ut lætas líceat nos tibi in ómnia

  laudes pángere sæcula. Amen.

 

With festive praise we sing of Jerome, the star who shines upon us, eminent in his worthy teaching and also by the deeds of his brave and austere life.  This man by his searching study clearly interpreted the word of faith and holy dogma, and with the strength of a lion he refuted sharply his enemies. In the sweat of his brow he carefully cultivated the green pastures of Scripture given by heaven; and from this source he richly produced for all the sweet food of grace. Desiring the pleasing silence of the desert, he stood watch at the cradle of the Lord, that crucifying his flesh he might from his heart offer himself as a gift and sacrifice to the Father. We ask you, O great God, by this doctor’s prayers, direct us and support us, that we may joyfully sing praises to you, throughout all ages. Amen.

 

Cardinal de Lubac: More Paradoxes

 

 

Cardinal de Lubac: More Paradoxes

 

There is a lot of talk about the "Church of Vatican Il". And also, about the "Church of Pius X", the "Church of Trent", or the "Church of Paul VI". There is an abuse of language in that. It is to repudiate it in both letter and spirit on the pretext, as is sometimes said, of "going farther".

 

It is a way of emphasizing discontinuities, exaggerating them, indeed, of imagining ruptures, of making too much of contingent, secondary traits to the detriment of the essential, which endures. It is to forget that the councils and the popes, in the exercise of their authority, are only the servants of the Christian tradition. I know only one Church, the Church of all time, the Church of Jesus Christ, the Church of the apostles, the history of which is certainly very eventful, but which is never renewed except in order to remain herself.

 

Another expression that has become a catchword nowadays is detestable in the way it is understood and in the conclusions drawn from it. "Vatican Il", it is said, "is not a point of arrival but a starting point." It is to be sure a starting point in the sense that texts were written in order to be applied and to bear their sometimes unforeseen, fruit. But, on the one hand, they are not an absolute starting point, as if they were canceling out nineteen centuries of tradition that they continue; one the other hand, it is a betrayal of the Council to consider it like an open door to something else in letter and spirit and virtually to repudiate it on the pretext, as is sometimes said, of “going further”.

 

They no longer trouble themselves, henceforth, with the content of the Council; they consider it to be the transitory effect of a compromise between an elite group, conscious of the true needs of the hour but unable to lead the whole flock in its footsteps, and the backward members of that flock. To it must go the credit, they say, for having “opened a breach”, for having “begun a transformation”.

SS. MICHAELIS, GABRIELIS ET RAPHAELIS, ARCHANGELORUM

 

Ad Officium lectionis: novus (the hymn at Vespers may be substituted)

 

Festíva vos, archángeli,

hæc nostra tollunt cántica,

quos in supérna cúria

insígnit ingens glória.

 

Tu nos, cohórtis cælicæ

invícte princeps, Míchael,

dextra corúsca róbora

Deíque serva grátiæ.

 

Qui núntius deléctus es

mysteriórum máximus,

nos lucis usque, Gábriel,

fac diligámus sémitas.

 

Nobis adésto, Ráphael,

ac pátriam peténtibus

morbos repélle córporum,

affer salútem méntium.

 

Vosque angelórum cándida

nos adiuvétis ágmina,

possímus ut consórtio

vestro beáti pérfrui.

 

Summo Parénti et Fílio

honor sit ac Paráclito,

quos vester uno prædicat

concéntus hymno pérpetim. Amen.

 

These our festive hymns celebrate you, O Archangels, whom in the heavenly courts mighty glory marks. You, O Michael, invincible prince of the heavenly hosts, by your strong flashing right hand keep us in God’s grace. You who are the beloved and the greatest herald of the mysteries, O Gabriel, grant that we always choose the way of light. Be present, O Raphael, with those who seek the fatherland, drive away sickness of body, bring salvation of souls. You bright hosts of angels, aid us, that we, the blessed, may joyously delight in your company. To the highest Father and the Son, and the Paraclete, be honor, whom your consort ever proclaims with one hymn. Amen.

 

Ad Laudes matutinas: saec. X

 

Tibi, Christe, splendor Patris,

  vita, virtus córdium,

in conspéctu angelórum

  votis, voce psállimus;

alternántes concrepándo

  melos damus vócibus.

 

Collaudámus venerántes

  ínclitos archángelos,

sed præcípue primátem

  cæléstis exércitus,

Michaélem in virtúte

  conteréntem Sátanam.

 

Quo custóde procul pelle,

  rex Christe piíssime,

omne nefas inimíci;

  mundos corde et córpore

paradíso redde tuo

  nos sola cleméntia.

 

Glóriam Patri melódis

  personémus vócibus,

glóriam Christo canámus,

  glóriam Paráclito,

qui Deus trinus et unus

  exstat ante sæcula. Amen.

 

To you, O Christ, splendor of the Father, life and strength of hearts, in the presence of the angels, with prayers our voices sing hymns, by turns offering them with our voices.   We praise and venerate all the great archangels, but especially Michael, the primate of the heavenly hosts, by virtue of his crushing Satan.  O Christ our King, with him as guard, drive away all wickedness of the enemy; by your mercy alone return us, cleansed in heart and body, to your paradise. Let us sing hymns with our voices glory to the Father, let us sing glory to Christ, glory to the Paraclete, God, triune and one, who existed before the ages. Amen.

 

Thee, O Christ, the Father’s splendor,

Life and virtue of the heart,

In the presence of the angels

Sing we now with tuneful art,

Meetly in alternate chorus,

Bearing our responsive part.

 

Thus, we praise with veneration

All the armies of the sky;

Chiefly him, the warrior primate,

Of celestial chivalry,

Michael, who in princely virtue

Cast Abaddon from on high.

 

By whose watchful care repelling—

King of everlasting grace—

Every ghostly adversary,

All things evil, all things base,

Grant us of Thine only goodness,

In Thy paradise a place.

 

Laud and honor to the Father,

Laud and honor to the Son,

Laud and honor to the Spirit,

Ever Three, and ever One,

Consubstantial, co-eternal,

While unending ages run.

 

 

Ad II Vesperas: saec. X

 

Angelum pacis Míchael ad istam,

Christe, demítti rogitámus aulam,

cuncta quo crebro veniénte crescant

  próspera nobis.

 

Angelus fortis Gábriel, ut hostem

pellat antíquum, vólitet supérne,

sæpius templum cúpiens favéndo

  vísere nostrum.

 

Angelum nobis médicum salútis

mitte de cælis Ráphael, ut omnes

sanet ægrótos paritérque nostros

  dírigat actus.

 

Christe, sanctórum decus angelórum,

adsit illórum chorus usque nobis,

ut simul tandem Tríadi per ævum

  cármina demus. Amen.

 

O Christ, we beg, send down to this temple Michael, the angel of peace, by whose frequent visitation all things prosper for us. May Gabriel, the strong angel, fly down from above and banish our ancient enemy, ever eager to watch over our church with his favor. Send to us from heaven Raphael, the healing angel of salvation, that he may heal the sick and equally guide our actions.  O Christ, the beauty of the angels, may the their choir always come to our assistance, that we with them may offer hymns to the Trinity through the ages. Amen.

 

SEND Thy Archangel, Michael, to our succor;

Peacemaker blessed, may he banish from us

striving and hatred, so that for the peaceful all

things may prosper.

 

SEND Thy Archangel, Gabriel, the mighty,

herald of heaven; may he from us mortals

spurn the old serpent, watching o'er the temples

where Thou art worshiped.

 

SEND Thy Archangel, Raphael, the restorer

of the misguided ways of men who wander,

who at Thy biding strengthens soul and body

with Thine anointing.

 

MAY the blest Mother of our God and Savior,

may the assembly of the Saints in glory,

may the celestial companies of Angels

ever assist us.

 

THIS He vouchsafe us, God forever blessed,

Father eternal, Son, and Holy Spirit,

whose is the glory which through all creation

ever resoundeth. Amen. 

EMBER SATURDAY

The reading of the holy Gospel according to St. Luke: At that time Jesus spoke to the multitude this parable: "A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none." And so forth: Homily of St. Gregory, Pope

Our Lord and Redeemer through His Gospel sometimes speaks in figures, sometimes by examples; sometimes He says one thing in figure, and another thing by example; and sometimes He gays in figure what He says also by example. For, brethren, you have heard of two things in this Gospel: the barren fig tree and the woman who was afflicted, and a due consideration must be given to both. The first He speaks of through a simile; the other He treats of by example. Now the barren fig tree signifies what the woman was when she was bent over; likewise does the fig tree, when it was preserved, denote the same thing as the woman when she was straightened.

What does the fig tree represent but our human nature? What does the woman who was bent over typify except the game nature? Human nature was also planted as the fig tree—and created well—as was the woman—but, having fallen into sin of its own will, it neither bore the fruit of its work, nor kept its figure of uprightness. Yes, falling by its own will into sin, because it did not wish to bring forth the fruit of obedience, it lost its figure of stateliness. It had been formed according to the image of God, but when it did not persevere in that honorable condition, it refused to remain as it had been planted or created. For three years did the Lord of the vineyard visit His fig tree, for He sought after the nature of the human race before the Law, under the Law, and at the time of Grace, by watching over her, by teaching her, by coming to her.

He came before the Law, because he indicated through the natural intelligence how, by the knowledge of himself, everyone should act towards his neighbor. He came in the Law, because He taught by giving commandment. He came after the Law by grace because He showed the presence of His love by showing Himself. But within those three years He complained that He found no fruit, for the inborn voice of the natural law could not correct the minds of certain wicked men, nor could the commandments instruct them, nor could the miracles of His Incarnation convert them. But what is designated by the dresser of the vineyard except the order of the hierarchy? These, when they rule over the Church, take exceedingly great care of the Lord's vineyard.

Ember Friday September

 

The reading of the holy Gospel according to St. Luke

Homily of St. Gregory, Pope

Whom does the Pharisee, presuming concerning his false sense of justice, exemplify but the Jewish nation? Whom does the sinful woman, coming and weeping at the feet of our Lord, represent but the converted Gentiles? She came with an alabaster box, poured out the ointment, stood behind at the feet of the Lord washed His feet with her tears, dried them with her hair, did not cease to kiss those feet which she had anointed and washed. And so that woman represents us, if with our whole heart we return to our Lord after sinning, if we imitate her penitent grief. For what is expressed by the ointment except the odor of good repute? Wherefore Paul declares: "We are the 'good odor of Christ in every place." 

If then we perform righteous acts by which we fill the Church with the odor of good fame, what do we pour on the body of our Lord but ointment? And the woman stood behind at the of Jesus; for we stood against our Lord's feet when, given to sin, we resisted Him in His ways. But if after gin we are con. verted to honest repentance, we too "stand behind at his root," because we follow the path of Him against whom we had fighting. The woman washes His feet with her tears; this we also truly do if we are inclined to every least member Of the Lord through a sense of compassion; if we sympathize with His saints in their suffering; if we consider their sorrow as our own.

We dry the feet of the Lord with our hair, when from those things that are superfluous to us we minister to His saints; whom we compassionate out of charity, in so far as our mind so grieves through compassion that it even displays the feeling of our sorrow by our generous gift. For he truly washes the feet of the Redeemer, but does not dry them with his hair, who, although he is compassionate in his neighbors' pain', nevertheless does not show mercy to them with those things that are superfluous to him. He weeps and does not dry them, who indeed offers words of sorrow, but does not in the least relieve the force of pain by ministering the things that are lacking. The woman kisses the feet which she dries; this we also perform if we constantly love those whom we sustain out of charity lest our neighbor's need become burdensome to us; or lest his very want which is relieved be irksome to us; and though our hands bestow what is necessary, our soul weakens in its love.