Homily by Pope St. Gregory the Great: St. Andrew: 5th on the Gospels.

Dearly beloved brethren, ye hear how that Peter and Andrew, having once heard the Lord call them, left their nets, and followed their Savior. As yet they had seen none of His miracles, as yet they had received no promise of their exceeding and eternal reward; nevertheless, at one word of the Lord they forgot all those things which they seemed to have. We have seen many of His miracles; we have often received many of His gracious chastening; many times hath He warned us of the wrath to come and yet Christ calleth and we do not follow.

 

He who calleth us to be converted is now enthroned in heaven; He hath broken the necks of the Gentiles to the yoke of the faith, He hath laid low the glory of the world, and the wrecks thereof, falling ever more and more to decay, do preach unto us that the coming of that day when He is to be revealed as our Judge is drawing nigh and yet, so stubborn is our mind, that we will not yet freely abandon that which we lose day by day.

 

Dearly beloved brethren, we must consider here rather the intention than the loss incurred by this obedience. He that keeps nothing for himself, giveth up much; he that sacrifices his all, sacrificed what is to him a great deal. Beyond doubt, we cling to whatever we have, and what we have least, that we desire most. Peter and Andrew therefore gave up much when they gave up even the desire of possessing anything. 

St. Andrew, Apostle

 

 

 

The Office of Readings: novus

 

O sempitérnæ cúriæ

regis supremi príncipes,

quos ipse Iesus édocens

donávit orbi Apóstolos,

 

Supérna vos Ierúsalem,

lucérna cuius Agnus est,

gemmas micántes póssidet,

præclára vos fundámina.

 

Vos et celébrat grátulans

nunc sponsa Christi Ecclésia,

quam sermo vester éxciit,

quam consecrástis sánguine.

 

Cadéntibus cum sæculis

iudex Redémptor séderit,

qua laude vos sedébitis,

senátus altæ glóriæ!

 

Nos ergo vestra iúgiter

prex adiuvándo róboret,

fudístis ut quæ sémina

in grana cæli flóreant.

 

Ætérna Christo glória,

qui fecit esse núntios

vos Patris, atque Spíritus

replévit almo númine. Amen.

 

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

 

 

 At Lauds: St. Peter Damian

 

Captátor olim píscium,

iam nunc piscátor hóminum,

tuis, Andréa, rétibus

mundi nos rape flúctibus.

 

Germánus Petri córpore

nec mortis dispar órdine;

quos una caro génuit,

crux cælo fratres édidit.

 

O germen venerábile,

o par coróna glóriæ!

Ecclésiæ patres pii

crucis sunt æque fílii.

 

Ad Iesum fratri prævius

indéxque vitæ strénuus,

et nobis esto míseris

beáti dux itíneris.

 

Fratris comes egrégius,

Ecclésias impénsius

da caritáte exércitas

pastóri Petro súbditas.

 

Vir Christo dilectíssime,

amóre fac nos cúrrere,

ut læti adépti pátriam

Deo canámus glóriam. Amen.

 

 

O Andrew, who once caught fish, now you are a fisher of men: with your nets rescue us from the raging waves of the world.  Brother of Peter in the flesh and you did not suffer a different kind of death from him: Born of one flesh the cross made you brothers in heaven. O venerable common seed!  O equal crown of glory! Holy Fathers of the Church.  Equally sons of the Cross. You came to Jesus before your brother, strong proof of your character, also be for us in our misery a guide on the road blessed. Extraordinary companion to your brother, grant to the churches under the shepherd Peter that they be moved by immense love. O Man greatly loved by Christ, make us to run in love that joyfully reaching our fatherland we may sing God’s glory. Amen.

 

Vespers: 10^th Century?

 

Exsúltet cælum láudibus,

resúltet terra gáudiis:

Apostolórum glóriam

sacra canunt sollémnia.

 

 

Vos, sæcli iusti iúdices

et vera mundi lúmina,

votis precámur córdium,

audíte preces súpplicum.

 

Qui cælum verbo cláuditis

serásque eius sólvitis,

nos a peccátis ómnibus

sólvite iussu, quæsumus.

 

Quorum præcépto súbditur

salus et languor ómnium,

sanáte ægros móribus,

nos reddéntes virtútibus,

 

Ut, cum iudex advénerit

Christus in fine sæculi,

nos sempitérni gáudii

fáciat esse cómpotes.

 

Deo sint laudes glóriæ,

qui dat nos evangélicis

per vos doctrínis ínstrui

et prósequi cæléstia. Amen.

 

May heaven exult with praises, earth resound with joy: holy solemnities sing the glory of the Apostles. Who with a word close the doors to heaven and loosen its bars: we beseech you at your command absolve us from all our sins. By your decree ill health and the sickness are subdued: heal the sick and restore us to strength of life. That when Christ the Judge will come at the end of time, he will grant us to share in everlasting joys. Praises of glory be to God, who granted that through you we be instructed in the teaching of the Gospel and attain heaven. Amen

Advent before December 16th

I & II Vespers: 9^th Century

Walpole: Blume {Analecta LI p. 47) says that the contents of this hymn apply less to the Advent season than the other Advent hymns, perhaps it was not originally meant for Advent. Walsh & Hatch: It is allocated to Advent in view of stanza 3.

Cónditor alme síderum, (1)

ætérna lux credéntium,

Christe, redémptor ómnium,

exáudi preces súpplicum.

Qui cóndolens intéritu (2)

mortis períre sæculum,

salvásti mundum lánguidum,

donans reis remédium,

Vergénte mundi véspere, (3)

uti sponsus de thálamo, (4)

egréssus honestíssima

Vírginis matris cláusula.

Cuius forti poténtiæ

genu curvántur ómnia; (5)

cæléstia, terréstria

nutu faténtur súbdita.

Te, Sancte, fide quæsumus,

ventúre iudex sæculi,

consérva nos in témpore

hostis a telo pérfidi.

1.       Walpole: slderum the heavenly bodies, including the sun and moon.  The word strikes the keynote of the hymn, forecasting the light which Christ, Himself the eternal light, was to bring into the world.

2.      WH: interitu mortis: "In the extinction of death," the moral death incurred by Adam's sin.

3.      Walpole: ' When the world's evening was drawing to a close,'; WH: The coming of Christ is visualized as the end of the old world and the beginning of the new. See Hbr 9:26: "He has appeared once for all at the end of the age  to remove sin by the sacrifice of himself"

4.      WH: evocation of Ps 18:6, "tamquam sponsus procedens de thalamo suo" (as a bridegroom coming out of his bridechamber).

5.      So Phlp 2:10-11: "Ut in nomine Iesu omne genu flectat caelestium, terrestrium et infernorum, et omnis lin-gua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris."

O kind Creator of the stars, eternal light of the faithful, Christ, redeemer of all men, hear the prayers of those who humbly entreat you. Who grieve that through the ruin of death the world should perish, did save the sick world, granting a remedy to the guilty. When the world drew near to evening, as a bridegroom going forth from the wedding bed, you came forth from the virgin mother’s most honorable womb. Before your strength of power, all in heaven and earth must bend the knee and confess that they are subject to your command. We beseech you, O Holy one, who will come to judge the world, preserve us in the present time from the darts of the perfidious enemy.

Lauds: 10^th Century

Walpole: This hymn was generally appointed for Matins in Advent, but according to date and locality its use varied. Thus in the Mozarabic breviary it was sung at Vespers on the Wednesday infra hebdomadam I Adventus {Analecta XXVII. p. 65). It is largely based on the Advent Epistle Rom. xiii. 1 1 f. and Gospel Lk. xxi. 25 f.

Vox clara ecce íntonat, (1) (2)

obscúra quæque íncrepat:

procul fugéntur sómnia;

ab æthre Christus prómicat.

Mens iam resúrgat tórpida

quæ sorde exstat sáucia;

sidus refúlget iam novum, (3)

ut tollat omne nóxium. (4)

E sursum Agnus míttitur (5)

laxáre gratis débitum;

omnes pro indulgéntia (6)

vocem demus cum lácrimis,

Secúndo ut cum fúlserit

mundúmque horror cínxerit,

non pro reátu púniat, (7)

sed nos pius tunc prótegat.

Summo Parénti glória

Natóque sit victória,

et Flámini laus débita

per sæculórum sæcula. Amen.

1.       Walpole: The voice is that of the Baptist, the forerunner of Christ, Joh. i. 23.

2.      intonat 'resounds loudly'

3.      sidus i.e. Christ. ' Morning Star' of Rev. xxii. 16.

4.      noxium ‘guilt’

5.      sursum ‘from on high’;

6.      pro indulgentia ‘for pardon’

7.      pro reatu ‘ according to our guilt’

Now the loud voice of the Baptist thunders, all darkness is rebuked; sleep flees afar, Christ shines forth from heaven. Now the sluggish mind, still wounded by impurity, awakes, already a new star shines to take away all harm. From heaven a Lamb is sent to free us from our debt, let us all weep and cry out for pardon. That when for a second time he shines and horror grips the world, he will not punish us  for our guilt but in his holiness protect us. To the highest Father glory, to the Son victory, to the flaming Spirit  due praise through all ages. Amen

When the Office of Readings is said in the daytime: 10^th Century

Milfull; use Matins or Lauds

Verbum supérnum pródiens, (1)

a Patre lumen éxiens,

qui natus orbi súbvenis

cursu declívi témporis: (2)

Illúmina nunc péctora

tuóque amóre cóncrema;

audíta per præcónia (3)

sint pulsa tandem lúbrica.

Iudéxque cum post áderis

rimári facta péctoris,

reddens vicem pro ábditis

iustísque regnum pro bonis,

Non demum artémur malis (4)

pro qualitáte críminis,

sed cum beátis compotes (5)

simus perénnes cælites.

1.       St. Thomas Aquinas borrows this line for the beginning of his famous Eucharistic hymn.

2.      Walpole: the writer takes  the N.T. view that the incarnation came in the end of the world's history; declívi ‘sloping towards evening, as if the sun were past its zenith

3.      audita... praeconia i.e. when Thy coming is proclaimed as it were by a herald (praeco).

4.      ' Oh let us not be punished according to the heinousness of our guilt.'

5.      Compotes ‘of the number of those of who have obtained’.

The Word proceeding from on high, the Light coming from the Father, born to rescue the world at the end of time.  Enlighten now our hearts burning with your love, when the proclamation is heard, finally deceit is driven off. And when you come as our judge to search out the deeds of the heart, rendering to each for hidden sins, and the kingdom to the righteous for good deeds.  In the end may we not be crushed for the quality of our evil sins but in the company of the blessed we may  be eternally citizens of heaven.

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

 

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

Today in the older rite is the Feast of Christ the King (The Latin Mass)

The reading is from Pope Pius XI, a great 20th Pope, who has not been canonized in the weird rush to canonize all Novus Ordo Popes.

Nature and extent of the kingdom of Christ

The foundation of this power and dignity of our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature'. His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this, that Christ is our king by acquired, as well as by natural right; for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: You were not redeemed with corruptible things, but with the precious blood of Christ, as of a Iamb unspotted and undefiled. We are no longer our own property, for Christ has purchased us with a great price; our very bodies are members of Christ.

Let us briefly explain the nature and meaning of this lordship of Christ. It consists, we need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a lawgiver, to whom obedience is due. Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their divine Master, and he promises that they shall remain in his love. He claimed judicial power as received from his Father, when the Jews accused him of breaking the sabbath by the miraculous cure of a sick man. The Father, instead of passing judgement on any man himself, has left all judgement to the Son. In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed.

It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nor is there any difference in this matter between the individual and the family or the state; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. Salvation is not to be found elsewhere; this alone of all names under heaven has been appointed to men as the one by which we needs must be saved. He is the author of happiness and true prosperity for every man and for every nation. "For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?"

Oh, what happiness would be ours if all men, individuals, families and nations, would but let themselves be governed by Christ! "Then at length will many ills be cured; then will the law regain its former authority, peace with all its blessings be restored”.

DOMINI NOSTRI IESU CHRISTI UNIVERSORUM REGIS

 

 

 

At I & II Vespers: Victorius Genovesi

 [The first] stanza lauds a fourfold kingship in Christ. (a) The kingship of time (sæculorum). "To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever" (l Tim. l: 17). (b) The kingship of nations (gentium). "Who shall not fear Thee, O King of nations?" (Jer. 10:7.) (c) The kingship of human souls, wills (mentium). "Shall not my soul be subject to God? For from Him is my salvation" (Ps. 61:2). (d) The kingship of human hearts (cordium). "For Thou art the God of my heart, and the God that is my portion forever" (Ps. 72:26). "There never was, nor ever will be, a man loved so much and so universally as Jesus Christ" (Encyclical Quas Primas) Aquinas Byrnes OP.

 

Te sæculórum príncipem,

te, Christe, regem géntium,

te méntium, te córdium

unum fatémur árbitrum.

 

Quem prona adórant ágmina

hymnísque laudant cælitum,

te nos ovántes ómnium

regem suprémum dícimus.

 

O Christe, princeps pácifer,

mentes rebélles súbice,

tuóque amóre dévios

ovíle in unum cóngrega.

 

Ad hoc cruénta ab árbore

pendes apértis brácchiis,

diráque fossum cúspide

cor igne flagrans éxhibes.

 

Ad hoc in aris ábderis

vini dapísque imágine,

fundens salútem fíliis

transverberáto péctore.

 

Iesu, tibi sit glória,

qui cuncta amóre témperas,

cum Patre et almo Spíritu

in sempitérna sæcula. Amen.

 

We acknowledge you, O Christ, Ruler of the ages, King of the nations, only Judge of minds and hearts. You before whom the hosts of heaven fall down, worship and laud with hymns, while we salute you as supreme King of all. O Christ, Prince of peace, you make subject rebellious minds and by your love gather to one fold those who wandered away. For this with open arms you hung upon the bloody tree and revealed a heart burning with love and pierced with the harsh spear. For this you hide on altars under the form of wine and food, pouring out from your pierced side salvation for your sons. O Jesus, to you be glory, who moderates all things in your love, with the Father and nourishing Spirit, through all ages. Amen.

 

At the Office of Readings: 12^th – 13^th Centuries (Formerly Matins of the Holy Name)

 

Iesu, rex admirábilis,

et triumphátor nóbilis,

dulcédo ineffábilis,

totus desiderábilis:

 

 

Rex virtútum, rex glóriæ,

rex insígnis victóriæ,

Iesu, largítor grátiæ,

honor cæléstis cúriæ:

 

Te cæli chorus prædicat

et tuas laudes réplicat.

Iesus orbem lætíficat

et nos Deo pacíficat.

 

Iesus in pace ímperat,

quæ omnem sensum súperat,

hanc semper mens desíderat

et illo frui próperat.

 

Iam prosequámur láudibus

Iesum, hymnis et précibus,

ut nos donet cæléstibus

cum ipso frui sédibus.

 

Iesu, flos matris vírginis,

amor nostræ dulcédinis,

laus tibi sine términis,

regnum beatitúdinis. Amen.

 

 

O Jesus, wondrous King and noble victor, ineffable sweetness, all that can be desired.  King of hosts, King of glory, King of great victory, Giver of grace, Jesus, the pride of the heavenly courts. The choir of heaven proclaims you and repeats your praises. Jesus makes glad the world and reconciles us to God. Jesus reigns in the peace, which passes all understanding; this the mind desires and longs to enjoy. Let us follow Jesus with praise, hymns and prayers that he may grant us to enjoy with him the heavenly habitations. O Jesus, Flower of the Virgin Mother, the sweetness of our love, praise be to you without end in the kingdom of the blessed.  Amen.

 

At Lauds: Victorius Genovesi 1967 (Formerly Matins of Christ the King)

 

Ætérna imágo Altíssimi,

Lumen, Deus, de Lúmine,

tibi, Redémptor, glória,

honor, potéstas régia.

 

Tu solus ante sæcula

spes atque centrum témporum;

tibi voléntes súbdimur,

qui iure cunctis ímperas.

 

Tu flos pudícæ Vírginis,

nostræ caput propáginis,

lapis cadúcus vértice

ac mole terras óccupans.

 

Diro tyránno súbdita,

damnáta stirps mortálium

per te refrégit víncula

sibíque cælum víndicat.

 

Doctor, sacérdos, légifer,

præfers notátum sánguine

in veste «Princeps príncipum

regúmque rex altíssimus».

 

Patri, tibi, Paráclito

sit, Christe, perpes glória,

qui nos redémptos sánguine

ad regna cæli pértrahis. Amen.

 

Eternal Image of the Most High God, Light from Light, to you, O Redeemer, glory, honor, power and rule.  You alone are before the ages, the hope and very center of time; we desire to be subject to you,  who rule all things by right. You are the flower of the humble Virgin, the head of our race, the stone that fell from on high and filled the earth with your greatness.  The condemned line of mortal men, subject to a harsh tyrant, through you broke the chains and claimed heaven for themselves.  Teacher, Priest, and Lawgiver, bearing on your garment the notice written in blood: “Prince of princes, King of kings most high. To you, O Christ, to the Father and the Comforter, be endless glory, who redeemed us by your blood, and lead us to the kingdom of heaven. Amen.

 

Dedication of the Basilicas of SS. Peter and Paul

Lauds and Vespers: 8^th-9^th Centuries

 

Iam, bone pastor, Petre, clemens áccipe

vota precántum, et peccáti víncula

resólve, tibi potestáte trádita,

qua cunctis cælum verbo claudis, áperis.

 

Doctor egrégie, Paule, mores ínstrue

et mente polum nos transférre sátage,

donec perféctum largiátur plénius,

evacuáto quod ex parte gérimus.

 

Sit Trinitáti sempitérna glória,

honor, potéstas atque iubilátio,

in unitáte, cui manet impérium

ex tunc et modo per ætérna sæcula. Amen

 

Now, good shepherd, Peter, mercifully accept the intentions of our prayers and loosen the chains of sin by the power handed over to you, through which with a word you close and open heaven. Exceptional doctor, Paul, guide our life and mind that we be set on the path to heaven until what is limited and passing is more fully perfected. Glory be to the eternal Trinity, honor, power and praise in the Unity, whose authority abides now and for eternal ages. Amen.

From Milfull p. 377

Excellent teacher Paul, teach us morals and strive to carry us in spirit to heaven until the prefect one shall give more fully that which is made vain, because we do it imperfectly.  

Other manuscripts:

Excellent teacher Paul, teach us moral behavior and strive to carry us in spirit to heaven against that time  when that which is perfect shall be granted more fully and that which we do imperfectly shall be superseded.

 

 

The Office of Readings: novus

 

O sempitérnæ cúriæ

regis supremi príncipes,

quos ipse Iesus édocens

donávit orbi Apóstolos,

 

Supérna vos Ierúsalem,

lucérna cuius Agnus est,

gemmas micántes póssidet,

præclára vos fundámina.

 

Vos et celébrat grátulans

nunc sponsa Christi Ecclésia,

quam sermo vester éxciit,

quam consecrástis sánguine.

 

Cadéntibus cum sæculis

iudex Redémptor séderit,

qua laude vos sedébitis,

senátus altæ glóriæ!

 

Nos ergo vestra iúgiter

prex adiuvándo róboret,

fudístis ut quæ sémina

in grana cæli flóreant.

 

Ætérna Christo glória,

qui fecit esse núntios

vos Patris, atque Spíritus

replévit almo númine. Amen.

 

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

November 17 ST. GERTRUDE, VIRGIN: II Nocturn

The virgin Gertrude, born at Isleben, in the neighborhood of Mansfield of most noble parents, at the age of five consecrated her virginity to Christ, to whom she was already mature and marriageable, in the monastery of the Order of our holy Father Benedict in the city of Rodard. From her very entrance into the religious life she began a form of angelic life, and being educated in the more advanced and divine studies, she came to that perfection of doctrine which the most erudite reasonably look upon with admiration. Outstanding was her contemplation, through which, being illumined with many revelations and heavenly visions by God, she wrote under His inspiration books full of divine wisdom.

Although she shone with such great gifts of nature and grace, although she enjoyed divine colloquies and was distinguished by the gift of prophecy and by many miracles, nevertheless, she go belittled herself that, among the outstanding wonders of the Divine Power, she believed this one to be singular—that the earth should sustain her, the most unworthy sinner, as she often called herself. When she was thirty years old, she was elected Abbess, first of the monastery where she made her profession, and then of Heldefs, or as they call it, Helfta.  She exercised this office for forty years with charity, prudence, and perfect regularity of discipline, so that the community seemed to be the house of God, in which angels lived in human form under their mistress Gertrude, who, although she was mother of all, yet showed herself to be the servant of all.

The heavenly Spouse placed His delights in her purest heart, on which the divine Lover also branded the stigmata of His own wounds with the burning lance of love. From that time on she spoke of nothing but Christ whom she carried in her heart, and who declared that He would nowhere be found more at home than in the Sacrament of the Altar, and, after that, in the heart and soul of His beloved one. He attested to the holiness of this game dearest spouse by a word from His own divine mouth when He made it known that, at that time, there was no soul living which was closer to Him, or more pleasing and acceptable.

She venerated with an especial love the Virgin Mother of God, given to her in a particular way by Christ as mother and protectress, whom, together with other citizens of heaven, she frequently beheld. She was so permeated with a burning love and gratitude toward the most holy Sacrament of the Eucharist and the Passion of Christ, that she wholly melted away in tears. By daily suffrages and constant prayers, she freed souls subjected to the flames of purgatory. She burned continually with zeal to promote the divine honor and to win salvation for her neighbor. And so, when she languished rather from her most fervent love of God than from sickness, Christ, accompanied by His most holy Mother, the beloved disciple, and a most beautiful choir of virgins, came to her, and led her soul, freed from the bonds of the body and taken into the secret recesses of His Heart by a marvelous opening in His breast, to the heavenly bridal chamber

Omnium Sanctorum Ordinis Nostri: All Saints of the Benedictine Order

 

 

From a homily of St Bernard, abbot

Sermon of St Bernard on St Benedict

Brethren, you have just heard our Lord making a promise to His disciples, saying to them: "You shall sit on seats, judging the twelve tribes of Israel." Behold, the restfulness of being seated and the honor of passing judgment are promised. Now our Lord Himself was unwilling to receive these rewards except by humility and labor. Wherefore He was condemned to a most shameful death, loaded with torments, filled with opprobrium. So has He done, together with all who imitate Him in journeying on the way, in order that the enemy might be confounded.  He it is, O wicked creature, He it is who will be seated on the throne of His Majesty, like to the Most High and equal to Him. The angels considered this when, at the fall of the evil one, they did not consent to his apostasy, thereby leaving us an example that as they chose to serve, so should we.

 

Let those who fly labor and seek honor know that they imitate him who sought for himself power and majesty; and if the devil's crime does not terrify them, his punishment should. The saints of God, who indeed wilt be seated in judgment, have given us an example of prudence in avoiding these vices. They, I say, in their own esteem, wretched worms of the earth, will sit in judgment. "Do you not know," says the Apostle, "that we shall judge even the angels?" They indeed who went forth weeping, sowing their seed, will come with joy carrying their sheaves. They who have sown labor and humility reap honor and rest. Because "for their double confusion and shame they wilt receive double in their land." Wherefore also a certain one has said: "Behold my lowliness and sorrow."

 

Not only that life itself, but also the promises of eternal life and the eager anticipation of it, are a joy for the just, and, a joy so great that anything to be desired cannot be compared with it. At the time when the followers of the wisdom of this world, which is indeed foolishness in God's sight, and of the prudence of the flesh, which worketh death and is inimical to God, withdrew from Christ, the holy apostles, when they clung to our Lord, sowed for us the seed of prudence. Manifestly, the martyrs sowed fortitude; the confessors followed justice throughout their lives. The same comparison exists between the martyrs and confessors as between Peter leaving all things, and Abraham using the wealth of this world for good purposes. For as the martyrs, having become perfect in a short time, filled out for a long time, so did the confessors endure long and varied martyrdoms. Plainly, the virgins who thus trod upon lust sowed temperance

 

Our heavenly father, guide, master, and legislator, Benedict, also instructs us in this doctrine and directs our steps along the way of peace. Moreover, he strengthens and animates us for a life of justice in such a way that we are so much the more impelled to practice what he taught as we are certain that he taught not otherwise than he acted. The example of works is indeed a living and effective sermon, since it makes what is spoken most persuasive, showing that that which is urged is possible. In this regard his sanctity comforts us, his piety instructs us, his justice strengthens us. With what great piety was he not animated who provided not only for his children present, but was also solicitous for those of the future! He nourishes us by his life, his teaching, and by his intercession. Being always thus helped, dearly beloved, become fruitful; since for this were you appointed, "that you should go and bring forth fruit." Let us imitate him, because for this end he came, that he might give us the example and show us the way.

Richard Rolle, The English Psalter and Commentary: translated by Rosamund S. Alle

 

Richard Rolle, The English Psalter and Commentary: translated by Rosamund S. Alle

A great fullness of spiritual comfort and joy in God comes into the hearts of those who recite or devoutly intone the psalms as an act of praise to Jesus Christ. They drop sweetness in men's souls and pour delight into their thoughts and kindle their wills with the fire of love, making them hot and burning within, and beautiful and lovely in Christ's eyes. And those who persevere in their devotion he raises up to the life of meditation and, on many occasions, he exalts them to the melody and celebrations 0f heaven.  The song of the psalms chases away devils, stirs up angels to help us; it drives out and destroys discontent and resentment in the soul and makes peace between body and soul; it brings desire of heaven and contempt for earthly things. Indeed, this radiant book is a choice song in God's presence, like a lamp brightening our life, health for a sick heart, honey to a bitter soul, a high mark of honor among spiritual people, a voicing of private virtues, which forces down the proud to humility and makes kings bow in reverence to poor men, nurturing children with gentleness. In the psalms there is such great beauty of meaning and of medicine from the words that this book is called "a garden enclosed," a sealed fountain, a paradise full of apples. Now see: with wholesome instruction it brings agitated and tempestuous souls into a fair and peaceful way of life, now warning them to repent of sin with tears, now promising joy for the virtuous, now threatening hell for the wicked. The song which gives delight to hearts and instructs the soul has become a sound of singing: with angels whom we cannot hear we mingle words of praising, so that anyone would be right to reckon himself exiled from true life if he does not in this way experience the delightfulness of this gift of wonderful sweetness, which never grows sour with the corruptions of this world, but is everlasting in its own superlative quality, and is always increasing in the grace of purest softness. All the pleasures and delights of earthly loves vanish away and at last disappear to nothing, but the longer this gift persists, the greater it is, and is greatest of all, quite the opposite of cursed human love affairs, when love is most perfected.