The Common of Many Martyrs is used twice this week: Monday for SS. Cornelius & Cyprian; Friday for SS. Andrew Kim Taegon and Paul Chong Hasang and their Companions.

The Office of Readings: 6^th Century

W&H: This hymn point(s) to the contrast between the heroism of martyrs of the past and the deficiencies of the confessors of the present, who acknowledge their sins and plead for pardon for them.

Rex glorióse mártyrum, (1)

coróna confiténtium,

qui respuéntes térrea

perdúcis ad cæléstia,

Aurem benígnam prótinus

appóne nostris vócibus;

tropæa sacra pángimus, (2)

ignósce quod delíquimus.

Tu vincis in martýribus

parcéndo confessóribus; (3)

tu vince nostra crímina

donándo indulgéntiam.

(1)  martyrum . . . confitentium: In this stanza martyrs of the past are grouped with confessors of the present (both are witnesses to the faith), as the tense of perducis in line 4 indicates.

(2)  tropaea sacra: The "sacred trophies" are the butchered bodies of the martyrs. Just as Christ's body was a trophy commemorating his victory over Satan and death so the bodies of those who died to witness to him are a further mark of that victory.

(3)  parcendo confitentibus: This line is better taken with what follows than with what precedes. Those who sing this hymn emulate the martyrs by confessing Christ, but without manifesting a similar heroism.

O glorious King of martyrs, Crown of those who praise you, those who repudiate earthly things you lead to the things of heaven. Quickly in your generosity lend your ear to our voices; we sing of holy triumphs, forgive us the sins we have done. You are victorious in the martyrs by sparing those who confess you; triumph over our offenses by granting pardon.

Lauds: 10^th Century: attributed to St. Ambrose

W&H: Citation by Maximus of Turin (Serm. 66) indicates that this hymn goes back to the time of Ambrose. Bede, De arte metrica 11, cautiously attributes it to "the Ambrosians." Thus the possible attribution to Ambrose himself must rest on correspondences with his prose works. Doubts have been raised against his authorship on the grounds of allegedly non-Ambrosian metrical features, but as Fontaine demonstrates, these are not decisive. However, the impersonal treatment, without mention of specific martyrs, is not characteristic of other hymns of Ambrose, and lends itself to easier imitation, so that the ascription must remain doubtful. The current version eliminates some of the more gruesome lines: e.g.  armata . . . ungulis manus: 'The hand of the maddened torturer, armed with claws:  “The ungula, a metal claw, tore the flesh”.

Ætérna Christi múnera (1)

et mártyrum victórias,

laudes feréntes débitas,

lætis canámus méntibus.

Ecclesiárum príncipes, (2)

belli triumpháles duces,

cæléstis aulæ mílites

et vera mundi lúmina.

Terróre victo sæculi

pœnísque spretis córporis,

mortis sacræ compéndio (3)

lucem beátam póssident.

Tortóris insáni manu

sanguis sacrátus fúnditur,

sed pérmanent immóbiles

vitæ perénnis grátia. (4)

Devóta sanctórum fides,

invícta spes credéntium,

perfécta Christi caritas (5)

mundi triúmphat príncipem. (6)

In his patérna glória,

in his volúntas Spíritus,

exsúltat in his Fílius,

cælum replétur gáudio.

Te nunc, Redémptor, quæsumus,

ut mártyrum consórtio

iungas precántes sérvulos

in sempitérna sæcula. Amen.

(1)  Aeterna . , . munera: The gifts are the martyrs themselves. The phrase here means "gifts bestowed by Christ" in the spirit of Ephesians 4:8, 11

(2) Ecclesiarum Principes: Not necessarily bishops, but martyrs who led by example.  communities.

(3)       compendio: In the sense of "shortcut: martyrdom is the "shortcut" to salvation.

(4) gratia: "for the sake of" rather than (literally) "by the grace of".

(5) perfecta Christi caritas: "The perfect love of Christ for them";

(6) mundi . . . principem: Satan as lord of the world is a persistent theme in John's Gospel. See 12:31, 14:30, 16:11.

(7) paterna gloria . . . voluntas Spiritus: At Hbr 1:3, Christ is the splendor gloriae of the Father; here the martyrs are allotted this distinction. At 1 Cor 12:11 the Spirit bestows his gifts on individuals "prout vult" (as he will).

 The eternal gifts of Christ and victories of the martyrs, bringing the praise we owe, let us sing with joyful minds.  Princes of the churches, triumphant commanders in the war, soldiers of the court of heaven and true lights of the world.  Conquering over the fear of the world, spurning the punishments of the body, profiting from a holy death, they possess the blessed light. By the hand of the mad executioner holy blood was spilled, but they remained unmoved through the grace of eternal life. The devoted faith of the saints, the invincible hope of those who believe, the charity of Christ perfected triumphs over the prince of this world. In them the Father’s glory, in them the will of the Spirit, in them the Son endlessly rejoices, and heaven is filled with joy. To you now, O Redeemer, we beseech you that the company of martyrs might be joined to your servants as we pray through eternal ages. Amen.

Vespers: Rabanus Maurus

Magentius Rabanus Maurus is the commanding figure among the ecclesiastics of his age, a great Churchman and the first German theologian….In a world of change, it appeared to him that the written word alone had a chance of survival, and that knowledge had an abiding value not subect to vanity….His pupil Rudolf at any rate was admirer of Raban’s verses for he describes him as ‘sui temporis poetarum nulli secundus’” F.J.E. Rabus;  Milfull says the hymn is conceived along  the lines of Aeterne Christi Munera: praise, victory of martyrs, bravery in punishment, hope.

Sanctórum méritis ínclita gáudia

pangámus, sócii, géstaque fórtia;

nam gliscit ánimus prómere cántibus

  victórum genus óptimum.

Hi sunt quos rétinens mundus inhórruit,

ipsum nam stérili flore peráridum

sprevére pénitus teque secúti sunt,

  rex, Christe, bone cælitum.

Hi pro te fúrias sævaque sústinent;

non murmur résonat, non querimónia,

sed corde tácito mens bene cónscia

  consérvat patiéntiam.

Quæ vox, quæ póterit lingua retéxere

quæ tu martýribus múnera præparas?

Rubri nam flúido sánguine láureis

  ditántur bene fúlgidis.

Te, trina Déitas únaque, póscimus,

ut culpas ábluas, nóxia súbtrahas,

des pacem fámulis, nos quoque glóriam

 per cuncta tibi sæcula. Amen.

May we sing of the great happiness of the merits of the saints, O friends, and of their brave deeds; for the soul is raised up when we proclaim in song this model of the greatest victory. These are those whom the world rejected and abhorred, for they wholly despised the dry soil of the world with its sterile flower, and followed you, O Christ the good King of the citizens of heaven. These are those who for your sake  endured anger and savage punishments but they did not grumble  or sound a complaint,  but with a quiet heart and a good conscience persevered in patience. What voice, what tongue can tell, Christ, the gifts you have prepared for the martyrs.  for the flow of red blood is well enriched with glimmering laurels. We pray you, O Godhead three and one, that you wash away our faults, lead us away from all that is dangerous, grant peace to your servants,  and also that we give glory to you through all ages. Amen.

Nihil sub sole novum: Papa Paolo IV* Un hipocrito papa arcitiranno inimico de cristo e della fede usurpator della romana sede espresso luteran, homo nefanno, A hypocritical and arch tyrannical pope, Enemy of Christ and of the faith, Usurper of the Roman See, Open Lutheran, wicked man. Mock elegy. *died 1559

St. Peter Damian: Sermon for the Feast of the Holy Cross

Wherever the symbol of the Cross is set up, Christ's victory and the devil's subjection are signified. You know that our old enemy won his victory over the first man by means of a tree, and because of that held him and all his issue . . . under the yoke of his tyranny. But the Son came, as a strong man to the race, that He might strive with the powers of the air, and to that first tree opposed another, spewing out through the bitterness of the Cross the poisonous delight of the apple of old. When the first man, tempted by Satan, stretched out his hand to the tree, it was as if he wrote the bond of his unconditional servitude on wooden tablets. But the second Adam, stretching out His hands on the Cross, obliterated the bond of that deadly agreement. By a tree then we were enslaved; by a tree also we have been restored to our pristine freedom. By a tree we were cast out from Paradise; by a tree we are called once more to our native land. And we who because of a tree were regarded as enemies have by the mystery of the Cross been restored to friendship with God and concord with the angels, as the Apostle bears witness, when he speaks of Christ to the Ephesians: For he is our peace, who has made both one, and has broken down the middle wall of partition: having abolished in his flesh the enmity, making void even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the Cross, having slain the enmity thereby [Eph. 2, 14—17]. . .

This emblem of heavenly triumph, by which the world was loosed from the bonds of her ancient captivity, was adored by the Fathers from the world's beginning, and foretold by the Prophets and prefigured on every page of the Holy Scriptures. That which we adore in grace, they venerated in faith. And we now see fulfilled, by the grace of the Mediator, what was prefigured to them in enigmas; what they predicted in spirit we can behold and embrace with our bodily eyes. O wonderful loving-kindness of our Creator! O praiseworthy humility of our Redeemer! He deigned to suffer the pains of a most cruel death, that He might win for us a crown. He chose of His own will, the dreadful torments of the Cross in order to raise us from the yoke of slavery to the kingdom. He did not scorn to be cursed, so that He might free us from the law's curse. He suffered a shameful death to deliver us from the disgrace of everlasting death. So the Apostle says: Christ has redeemed us from the curse of the law, being made a curse for us; for it is written: Cursed is every one that hangs on a tree; that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith [Gal. 3, 13-14]. .

We must mark and most diligently consider, brethren, that our Redeemer first passed over by the Cross and so raised His humanity to the glory of the right hand of the Father. In doing so He gave us an example: where the head goes, the members must follow. We are signed with the Cross on our foreheads; it will avail even more to our salvation if we hold it in our hearts. When the angel of death saw both doorposts smeared with blood, he passed by instead of bursting in. Let no one rely on the mark of the cross on his forehead if he does not show forth the truth of the Cross in his works. St. Paul showed forth the Cross in his behavior most notably, and said: I bear in my body the marks of the Lord Jesus. [Gal. 6, 17]

Therefore, dearly beloved, let us cleanse ourselves from all defilement of body or spirit; let us arm ourselves to break the assault of our enemies, the vices, let us counteract the passions of carnal pleasure, and minister lovingly to the needs of our neighbors and suffer injuries in a spirit of charity. Let our souls be free from all the burdens of earthly greed, so that, hurled on wings of holy desire they may forsake the depths and returning to their Maker rest sweetly in His love. Let us despise all that we see and hasten with unceasing labor to that which we believe. This in deed is the cross which we must imprint on all our actions, all our behavior. This is the Cross which we are commanded to bear after the Lord daily. He who carries it truly shares in the passion of his Redeemer. This emblem will separate the sheep from the goats in the last judgement. And the judge, who knows not the wicked, will recognize this mark in His own. Those whom He sees marked with the seal of His own death He will, as a gracious rewarder, invite to partake in the prize of everlasting life: Come, He will say, blessed of my Father, inherit the kingdom [Mt. 25, 34] of Him with whom He Himself lives and reigns forever and ever. Amen.

Mirror of The Blessed Virgin Mary: Chapter III: THE MEANINGS OF THE NAME MARY: Saint Bonaventure

Mirror of The Blessed Virgin Mary: Chapter III:  THE MEANINGS OF THE NAME MARY: Saint Bonaventure

Ave Maria. As we have said above, this name was inserted here not by the Angel, but by the devotion of the faithful. The Blessed Evangelist Luke says significantly: "And the name of the Virgin was Mary" (Luke I, 27.)

This most holy, sweet, and worthy name was eminently fitting to so holy, sweet, and worthy a virgin. For Mary means a bitter sea, star of the sea, the illuminated or illuminatrix. Mary is interpreted lady. Mary is a bitter sea to the demons; to men she is the star of the sea; to the angels she is illuminatrix, and to all creatures she is lady.

Mary is interpreted: "a bitter sea"; this is excellently suited to her power against the demons. Note in what way Mary is a sea, and in what way she is bitter, and how she is at once a sea and bitter. Mary is a sea by the abundant overflow of her graces; and Mary is a bitter sea by submerging the devil. Mary is indeed a sea by the superabounding Passion of her Son; Mary is a bitter sea by her power over the devil, in which he is, as it were, submerged and drowned.

Consider, first, that Mary is called a sea because of the abundance of her graces. It is written in Ecclesiasticus: "All rivers flow into the sea" (I, 7.) The rivers are the graces of the Holy Ghost, wherefore Jesus saith: "He who believeth in Me, out of his belly shall flow rivers of living water." This He said of the Spirit, which they were about to receive (John VII, 38.) All the rivers flow into the sea because the graces of all the saints flow into Mary. For the river of the grace of the angels enters into Mary; and the river of the grace of the patriarchs enters into Mary; and the river of the grace of the Apostles enters into Mary; and the river of the grace of the martyrs enters into Mary; and the river of the grace of the confessors enters into Mary; and the river of the grace of the virgins enters into Mary. All rivers enter into the sea, that is, all graces enter into Mary. Therefore, she above all can say that word of Ecclesiasticus: "In me is all grace of the way and of the truth, and in me is all hope of life and of virtue" (XXIV, 25.) What wonder if all grace flowed into Mary, through whom such grace flowed forth upon all For St. Augustine says: "Mary, thou art full of grace, which thou hast found with the Lord and hast merited to pour forth upon the whole world."

Consider, secondly, that Mary in the Passion of her Son was filled with bitterness when the sword of sorrow passed through her soul. Well could she say with Ruth: "Call me not Noemi, that is fair, but call me Mara, that is bitter, for the Most High hath filled me exceedingly with bitterness" (Ruth I, 20.) Noemi, who was at once beautiful and bitter, signified Mary, beautiful indeed by the sanctification of the Holy Spirit, but bitter by the Passion of her Son.

The two sons of Mary are the God-Man, in His Divinity, and man, in his humanity. Mary is the Mother of one in the body, of the other in the spirit. Wherefore St. Bernard saith: "Thou art the Mother of the King, thou art the Mother of the exile; thou art the Mother of God, the Judge, and thou art the Mother of God and of man; as thou art the Mother of both, thou canst not bear discord between thy two sons." St. Anselm exclaims: "O blessed confidence, O safe refuge, Mother of God and our Mother!" The two sons of Mary were both slain in the Passion; the one in body, the other in mind; the one by the bitter death of the cross, the other by infidelity of mind. And, therefore, Mary's soul was filled with exceeding bitterness, as St. Augustine testifies, saying: "That loving Mother crying out with intensity of pain, beating her enfeebled breast, had so fatigued her body and all its members, that, tottering in her walk, she could scarcely drag herself to the obsequies of Christ." Thou seest now how Mary was a sea of the Holy Spirit; thou seest in what manner she was a bitter sea in the death of her Son.

Thirdly, consider that Mary is a bitter sea to the devil and to his angels, oppressed by him, as the Red Sea was bitter to the Egyptians submerged in it, of whom we read in Exodus: "The Lord drew back upon them the waters of the sea" (Ex. XV, 19.) Oh, how bitter and full of fear is this sea to the Egyptians! Oh, how bitter and full of fear is this Mary to the demons! Therefore, St. Bernard saith: "Visible enemies fear not so greatly an immense multitude of hosts in battle array, as the powers of the air fear the name, the patronage, and the example of Mary; they flow and melt like wax before the fire, wherever they find frequent recollection of this holy name, devout invocation of Mary, and diligent imitation of her. Thou seest now in what manner Mary is a sea by the abundance of her overflowing graces, how she is bitter by the vehemence of the Lord's Passion, and how to the devils Mary is a bitter sea by the power she has of quelling them.

Now we must consider how Mary is interpreted "Star of the sea." This name is most suitable to Mary, for she fulfills the office that a star does to mariners at sea. We read, and it is true, that sailors, when they propose to sail to some distant land, choose a star by whose guiding light they may, without going astray, make their way to the land of their desire. Such is certainly the office of Mary, our Star, who directs those who sail through the sea of the world in the ship of innocence or penance, to the shore of the heavenly country. Well, therefore, doth Innocent say: "By what aids can ships pass among so many dangers to the shore of the fatherland? Certainly," he replies, "chiefly by two. By the wood and by the star; that is, by faith in the Cross, and by virtue of the light which Mary, the Star of the sea, hath brought forth for us." Very properly is Mary compared to a star of the sea, because of her purity, her radiance, and her utility. For Mary is a most pure star, a most radiant star, and a most useful star. She is a most pure star by living most purely; a most radiant star by bringing forth eternal light; a most useful star by directing us to the shores of our true home country.

First consider that Mary is a most pure star by living purely and without sin. Therefore, doth Wisdom say of her: "She is more beautiful than light, than the sun, and above all the arrangement of the stars, and being compared to light, she is found more pure." Some read here, "before" instead of "more pure," but either phrase is fitted to our Star. For Mary is indeed prior, or before, that is, she is most worthy, most great; Mary is purer than the sun, and the stars, and the light. For both in dignity and purity she surpasses the sun, the stars, and the light, yea, even every spiritual and angelic creature, of whom it is said: "God divides light from darkness," that is, the angels who stood firm from those who fell. Mary is

prior to and purer than this angelic light. Hence Saint Anselm exclaims: "O Blessed among women, who surpassest the angels in purity, and the saints in piety!" Behold how Mary is a most pure Star by the purity of her life.

Secondly, consider that Mary is a most radiant star by emitting eternal light and bringing forth the Son of God. For she is that star of whom it is said in Numbers: "A star shall rise out of Jacob, and a rod shall arise in Israel." The rod is the Son of God, who is the ray of Mary, our star; this is that ray of whom it is sung: "As the ray of a star." St. Bernard says: "A ray from a star does not diminish its brightness, neither does the Son of the Virgin lessen the virginity of His Mother." O most truly blessed, O most truly radiant Star, Mary, whose ray has penetrated not only the world, but also Heaven, and even hell, as St. Bernard says: "She is that glorious and beautiful Star arisen out of Jacob, whose ray illuminateth the whole world, whose splendor shines forth in the highest, and penetrates even into hell." As Mary was a most pure star, by living most purely, so is she a most radiant one, by bringing forth the Son of God.

Thirdly, consider that Mary is a most useful star, by guiding us to our heavenly country, by leading us through the sea of this world to the grave of her Son, as to the gates of Paradise. She is as that radiant star which led the Magi most surely to Christ. Mary is that star which in the waves of the present life is most necessary to us. St. Bernard says: "Turn not away thine eyes from the splendor of this star, if thou wilt not be overwhelmed by storms. If the winds of temptation arise, if thou strikest on the rocks of temptation, tribulation, look upon the star, call on Mary." Therefore, lest thou shouldst be submerged in the sea of this world, follow the star”.

Blessed John Henry Newman

“For thirty, forty, fifty years I have resisted to the best of my powers the spirit of liberalism in religion.”

IN EXALTATIONE SANCTÆ CRUCiS

Ad Officium lectionis: Heribertus de Rothenburg

Salve, crux sancta, salve mundi glória,

vera spes nostra, vera ferens gáudia,

signum salútis, salus in perículis,

vitále lignum vitam portans ómnium.

Te adorándam, te crucem vivíficam,

in te redémpti, dulce decus sæculi,

semper laudámus, semper tibi cánimus,

per lignum servi, per te, lignum, líberi.

Laus Deo Patri sit in cruce Fílii,

laus coæquáli sit Sancto Spirítui;

cívibus summis gáudium et ángelis,

honor sit mundo crucis exaltátio. Amen.

Hail, O Holy Cross, Hail, O Glory of the world, our true hope, bearing true joys, the Sign of salvation, Safety in dangers, living Wood bearing the life of all. Redeemed upon you, we ever praise you, worship you, life-giving Cross,  sweet beauty of the ages, to you we, your servants through the wood, set free through you, through you, ever sing. Praise to God the Father in the Cross of his Son, equal praise to the Holy Spirit; to the citizens of heaven and the angels, to the world honor and exaltation of the Cross. Amen.

Ad Laudes matutinas: saec. X

Signum crucis mirábile

totum per orbem prænitet,

in qua pepéndit ínnocens

Christus, redémptor ómnium.

Hæc arbor est sublímior

cedris, habet quas Líbanus,

quæ poma nescit nóxia,

sed ferre vitæ præmia.

Te, Christe, rex piíssime,

huius crucis signáculo

horis, moméntis ómnibus

muníre nos non ábnuas,

Ut ore tibi cónsono

et corde devotíssimo

possímus omni témpore

laudes reférre débitas.

Patri, tibi, Paráclito

sit æqua, Iesu, glória,

qui nos crucis victória

concédis usque pérfrui. Amen.

O wondrous sign of the Cross shining through out the world, upon whom hung the innocent Christ, the Redeemer of all. This is the tree taller than the cedars of Lebanon, which knows not dangerous fruit but bears the reward of life. By the sign of this Cross, O most holy King, do not refuse to protect us every hour, at all times. That with the harmony of our voices and devoted hearts we may always  offer to you due praises. To the father, to you, O Jesus, to the Comforter, be equal glory, who grants that we ever enjoy the victory of the Cross. Amen.

Ad Vesperas: Fortunatus

Both this hymn and the hymn for the Officium lectionis, Pange, lingua, gloriósi, were written to mark the arrival in Poitiers of a relic of the true cross from Constantinople. The Thuringian princess and Frankish queen, who founded the Abbey of the Holy Cross at Poitiers,  Radegundis, had received the relic  from the Emperor Justin II and Fortunatus was asked to compose an ode to celebrate the arrival of the relic. Stanzas 1, 3, 5-6, & 8 of the original are used at Vespers during Holy Week. Cf. M for a different selection of stanzas and arrangement.

Vexílla regis pródeunt, (1)

fulget crucis mystérium,

quo carne carnis cónditor (2)

suspénsus est patíbulo; (3)

Quo, vulnerátus ínsuper (4)

mucróne diro lánceæ, (5)

ut nos laváret crímine, (6)

manávit unda et sánguine.

Arbor decóra et fúlgida, (7)

ornáta regis púrpura, (8)

elécta digno stípite

tam sancta membra tángere!

Beáta, cuius brácchiis (9)

sæcli pepéndit prétium; (10)

statéra facta est córporis (11)

prædam tulítque tártari. (12)

Salve, ara, salve, víctima,

de passiónis glória,

qua Vita mortem pértulit

et morte vitam réddidit!

O crux, ave, spes única! (13)

hoc passiónis témpore

piis adáuge grátiam

reísque dele crímina.

Te, fons salútis, Trínitas, (14)

colláudet omnis spíritus;

quos per crucis mystérium

salvas, fove per sæcula. Amen.

 1. W & WH: vexilla = the military standards of the Roman army, which are seen accompanying the relic; pródeunt/fulget: the procession advances with the relic in a shining reliquary, shining physically and spiritually;  2. “virtue of the flesh the Creator of flesh, i.e., by virtue of the Incarnation the Creator can be hung on the Cross.  3. C: patíbulo = literally a ‘yoke’ used here for the Cross; W: a yoke shaped somewhat like the letter ‘Y’ placed on the back of criminals, to the arms of which their arms were tied to carry it to the place of execution;  4. W & C: quo = ‘whereon’ and refers to patíbulo;  5. mucróne = sharp point; 6. W: ‘to cleanse us from guilt He shed forth water and blood’-John 19:34: sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua; 7. W: ‘The Creator grieving at the harm wrought to (or ' by ') the first man, when by the bite of the fatal apple he fell in death. Himself even then marked a tree, in order to undo the damage caused by a tree.'  “A legend, … told how that the cross came from the tree in the Garden of Eden, a shoot of which was brought out by Adam and planted by Seth. The tree which grew from this was destroyed in the deluge, but a twig of it was saved by Noah”; 8. WH: “the purple of the king is the blood of Christ”; W: The purple is that of the blood which consecrated the tree as a throne ; It is not of the purple hangings of the processional cross (as Kayser suggests) that the poet is thinking” ; Cf. Paulinus of Nola: Poem 27: 89: “He renews all things under the guidance of the Word, who mounting aloft from the gleaming cross with the purple of His precious blood reached the heights’; 9. W: ' O blessed tree, on whose arms hung the ransom of the world !  It was made a balance for His body and bore away the prey of hell.' 10. WH: “the Crucifixion as the ransom paid for freeing the world from sin”; 11. C: statéra facta est córporis: “The Cross was the scales on which the weight of human sin was counterbalanced by the weight of Christ’s body on the other side, i.e. the Passion of Christ restored the balance between God and man”; 12. Tártari: W: “Fortunatus freely uses the nomenclature of classical mythology’; 13. This stanza was added in the 10th Century and then revised in the Liturgica Horarum. 14. Doxology: novus

The banners of the King advance, the mystery of the Cross shines forth, wherein the Creator of flesh in the flesh is suspended from the gibbet.  Where, wounded he hangs pierced by the harsh spear, that he might wash us from sin by the shedding of his blood. O beautiful and glimmering tree adorned with the purple of the King, tree trunk worthily chosen to bear such holy limbs. Blessed tree from whose branches hung the price of the world; His body weighed upon the scale took away the booty of hell. Hail, O altar, hail, O sacrifice, from the glory of the passion, by which life is carried away from death and by death returned us to life. O Cross, hail, our only hope, in this Passiontide, grant to the holy grace and wash away sins of the guilty.  You, O Trinity, source of salvation, may every spirit praise, whom through the mystery of the Cross, may you save and cherish through the ages. Amen.

Holy Week: ad Officium  lectionis: Fortunatus: notanda

The meter, trochaic tetrameter, was used for by the Roman legions celebrating triumphs in Rome.' The hymn very early came into extensive use and is found in most mediaeval Breviaries and Missals. In the older Roman (Venice 1478), Paris of 1643, Sarum, York, Aberdeen, and other Breviaries, it is appointed for use from Passion Sunday to Maundy Thursday’ (Julian, A Dictionary of Hymnology: reflecting earlier use).  In the Liturgica Horarum stanzas 1-4 and 6 are used at the Office of Readings  from Sunday to Friday in Holy Week; stanzas 7-10 at Lauds during the same period.

S. IOANNIS CHRYSOSTOMI, EPISCOPI ET ECCLESIÆ DOCTORIS

Ad Laudes matutinas et Vesperas: novus

Laude te cives súperi corónant,

magne Ioánnes, sociúsque noster

iúngitur cantus, generóse præsul,

  celse magíster.

Aureo profers veheménter ore

verba quæ dives facilísque amóris

vena progígnit, fériunt vel acri

  vúlnere noxas.

Ipse virtútum spéculum nitéscis

ac tuæ plebi méritis corúscas,

ómnibus, Pauli velut æmulátor,

  ómnia factus.

Nemo te frangit, nihil imperántum

te domant iræ rutilæque honórem

óbtines palmæ venerándus exsul,

  péctore martyr.

Nunc tuis valde précibus iuvémur,

ut Dei sedem céleres petámus,

dúlcibus tecum sonitúri amóris

  vócibus hymnos. Amen.

The citizens of heaven crown you with praise, O great John, and our hymn is joined to theirs, O noble prelate, heavenly teacher. Speaking vigorously with your golden mouth the words, which richly and easily give birth to the flow of love, which even sharply wound our faults.  You yourself shine as a mirror of the virtues, radiant in merits for the sake of your people, you follow the example of Paul being made all things for all men. No one could break you, not imperial anger, nor the bribe of gold could overcome you, venerable in exile you obtain the palm of a martyr in heart. Now may we be so strongly aided by your prayers that we might hasten to seek the dwelling place of God, where in your company, we might sing with sweet voices hymns of love. Amen.