St. Peter Chrysologus: SERMON 161

On the Servant Who Came in from the Field

You HAVE HEARD, brothers, how the Lord uses an example of human servitude to teach the requirements involved in serving God, when he says: Who among you who has a servant plowing or Pasturing sheep, says to him as soon as he comes in from the field: "Come and recline at table"; and does not say to him: "Come and put on your apron and wait on me until 1 eat and drink, and you shall eat and drink afterwards?" Does he show gratitude to that servant because he did what he ordered him to do? I think not. So, you also, he goes on, when you have done everything that has been commanded of you, say: "We are useless servants; we have done what we ought to have done" (Lk 17-7—10).

2. So you also (v. 10). What is the similarity? Rather, it is a great dissimilarity! Does the human being owe to God only as much as one human being owes to another? Far from it! It is quite another relationship, the case is quite different, the obligation is quite dissimilar. God made the human being exist, he ordained that he be born, he granted him life, he allowed him to have wisdom; he bestowed upon him periods of time, he assigned ages in life, he made provisions for his glory, he opened a route for him to attain honor, he put him in charge of living things, and he prescribed it thus for the whole earth by a precise law and for a precise period of time.

Even after these first blessings of God to humanity, which were so tremendous and great, had been lost, he fashioned again a second installment of blessings, so much greater inasmuch as they were divine, so much more precious inasmuch as they were heavenly. For later he made an inhabitant of heaven the one whom earlier he had made to be a dweller upon the earth, in order that he face no adversity nor attack upon him, and that no sneak might any longer invade the goods of earth and prevail over the human being; in order that his now secure condition would keep him safe after an unstable freedom had brought him to ruin, and in order that the human being would be free in every respect by serving only the Lord.

He is indebted to the Lord for the condition in which he has been made, and he is indebted for his origin; for the fact that he has been redeemed, that he has been purchased, he certainly owes service, as the Apostle says: "You have been purchased for a price; do not become slaves of human beings. " And the prophet speaks as follows so as to acknowledge his condition and origin: "I am your servant, and the son of your handmaid. " This is what the human being owes to God; what does he owe to another human being that is like it?

St. John Henry Newman: SEDES SAPIENTIAE

MARY has this title in her Litany, because the Son of God, who is also called in Scripture the Word and Wisdom of God, once dwelt in her, and then, after His birth of her, was carried in her arms and seated in her lap in His first years. Thus, being as it were, the human throne of Him who reigns in heaven, she is called the Seat of Wisdom. In the poet's words:-

His throne, thy bosom blest,
O Mother undefiled,
That Throne, if aught beneath the skies,
Beseems the sinless Child.

But the possession of her Son lasted beyond His infancy -- He was under her rule, as St. Luke tells us, and lived with her in her house, till He went forth to preach -- that is, for at least a whole thirty years. And this brings us to a reflection about her, cognate to that which was suggested to us yesterday by the title of "Mirror of Justice." For if such close and continued intimacy with her Son created in her a sanctity inconceivably great, must not also the knowledge which she gained during those many years from His conversation of present, past, and future, have been so large, and so profound, and so diversified, and so thorough, that, though she was a poor woman without human advantages, she must in her knowledge of creation, of the universe, and of history, have excelled the greatest of philosophers, and in her theological knowledge the greatest of theologians, and in her prophetic discernment the most favoured of prophets?

What was the grand theme of conversation between her and her Son but the nature, the attributes, the providence, and the works of Almighty God? Would not our Lord be ever glorifying the Father who sent Him? Would He not unfold to her the solemn eternal decrees, and the purposes and will of God? Would He not from time to time enlighten her in all those points of doctrine which have been first discussed and then settled in the Church from the time of the Apostles till now, and all that shall be till the end -- nay, these, and far more than these? All that is obscure, all that is fragmentary in revelation, would, so far as the knowledge is possible to man, be brought out to her in clearness and simplicity by Him who is the Light of the World.

And so of the events which are to come. God spoke to the Prophets: we have His communications to them in Scripture. But He spoke to them in figure and parable. There was one, viz., Moses, to whom He vouchsafed to speak face to face. "If there be among you a prophet of the Lord," God says, "I will appear to him in a vision, and I will speak to him in a dream. But it is not so with my servant Moses. . . For I will speak to him mouth to mouth, and plainly, and not by riddles and figures doth he see the Lord." This was the great privilege of the inspired Lawgiver of the Jews; but how much was it below that of Mary! Moses had the privilege only now and then, from time to time; but Mary for thirty continuous years saw and heard Him, being all through that time face to face with Him, and being able to ask Him any question which she wished explained, and knowing that the answers she received were from the Eternal God, who neither deceives

St. Cyril of Alexandria: SERMON LXI. FIT TO BE READ AT THE COMMEMORATIONS OF THE APOSTLES. Luke 10:3. Go: behold, I send you as sheep among wolves.

The Savior of all, if we may so speak, sends forth the disciples against the hosts of unbelievers, saying, "Go; behold, I send you as sheep among wolves."

What sayest Thou O Lord? How can sheep converse with wolves? When was a wild beast ever at peace with the sheep? Scarcely can the shepherds protect their flocks by gathering them into folds, and shutting them up in enclosures, and frightening the beasts of prey by the barking of dogs, yea, and even themselves fighting in their defence, and running risks to protect the more weakly members of their flock. How then does He command the holy Apostles, who are guileless men, and if we may so speak, sheep, to seek the company of wolves, and go to them of their own accord? Is not the danger manifest? Are they not set as a ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful vanquish the savageness of beasts of prey? Yes, He says, for they all have Me as their Shepherd: small and great; people and princes; teachers and taught. I will be with you and aid you, and deliver you from all evil. I will tame the savage beasts; I will change wolves into sheep; I will make the persecutors become the helpers of the persecuted: and those who wrong My ministers I will make to be sharers in their pious designs. For I make and unmake all things, and there is nothing that can resist My will.

And that this was the actual result, we may see in instances which really occurred. For the divine Paul was a blasphemer, and persecutor, more injurious and cruel than any wolf against those who believed in Christ. Did he then persist in this conduct? Did he continue to be a wolf even unto the end? Far from it: for he was called by Christ, and experienced an unlooked for change. He who in old time was a wolf became more gentle than a lamb; and preached the faith which once he persecuted. And a change so unexpected in its manner was the wonder of all men, and Christ was glorified, Who had changed him from a beast of prey into a lamb. And this the | divine Jacob had in his blessings before announced concerning him: "Benjamin is a ravening wolf: in the morning he shall eat flesh: and in the evening divide victual." For the wise Paul was of the tribe of Benjamin, and, at first, he resisted those who believed in Christ like a ravening wolf; but when a short time had elapsed, a space, so to speak, as from morning to evening, he divided victual. For he taught and preached Jesus: and to those that as yet were babes in intellect he offered milk; but set before the full grown strong meat. In the morning therefore he eats flesh, and in the evening divides victual.

S. FRANCISCI ASSISIENSIS: XV saec.

The unknown author of this hymn uses the common device in medieval hymns of  ascribing to the saint the virtues of every type of saint, apostles, martyrs, confessors, virgins.

In cælésti collégio
Francíscus fulget glória,
insígni privilégio
Christi portans insígnia.

Hic cœtus apostólici
est factus consors páuperis,
crucem in se domínici
signum repórtans fœderis.

Hic martyr desidério
crucem post Iesum báiulat,
quem mártyrum consórtio
Christus in cælis cópulat.

Crucem per abstinéntiam
Francíscus ferens iúgiter,
iam confessórum glóriam
adéptus est felíciter.

Candens decóre níveo,
passum hic sequens Dóminum,
nunc castitátis præmio
gaudet in choro vírginum.

Pater, Natus cum Flámine
nos per Francísci vúlnera
lustrent divíno lúmine,
ætérna dantes múnera. Amen.

In the heavenly company, Francis shines in glory, by special privilege, carrying the marks of Christ. One of the apostolic band, he was made consort of the poor, proclaiming in himself the Lord’s cross, the sign of the  covenant.  Martyr by desire, he carries the cross after Jesus, Christ unites him with the martyr’s host in heaven.  Francis, ever bearing the cross through abstinence, now happily gains the glory of the confessors.  Bright as snow, following his suffering Lord, now by chastity’s reward he rejoices in the choir of virgins. Father, Son, with flaming Spirit, through the wounds of Francis, grant us eternal rewards and shine upon us the divine light. Amen.

The One and the Many

Often the plural form of the memorials of the saints works as well as the singluar. 

The Office of Readings: Common of one virgin

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.

The Office of Readings: Common of many virgins

Gaudentes festum colimus

sanctarum Christi virginum,

quæ puro corde Dominum

secutæ sunt in laudibus.

O castitatis lilium,

rex virginum sanctissime,

tu, custos pudicitiæ,

fraudes repelle dæmonum.

Qui castis in visceribus

placaris clementissime,

nostros reatus dilue,

dimittens quæ peccavimus.

Grates precantes agimus;

erramus, viam dirige;

tu pater indulgentiæ,

nobis succurre, quæsumus.

Iesu, tibi sit gloria,

qui natus es de Virgine,

cum Patre et almo Spiritu,

in sempiterna sæcula. Amen.

Rejoicing we celebrate the feast of the holy virgins of Christ, of who pure in heart followed the Lord with praises. O Lily of chastity, most holy King of virgins, you who are the guardian of purity, repel the fraud of the demons. Chaste within, most merciful, be pleased to blot out our guilt, forgiving what sins we have committed.  Praying we give you thanks, we have strayed, direct us on the way; you, O Father of mercy, we beseech you, hasten to help us.  Jesus to you . . .  

Homily by St. Hilary, Bishop of Poitiers. Comm. on Matth. xviii. (Roman Breviary: Holy Guardian Angels)

Unless thou become as little children, saith the Lord, ye shall not enter into the kingdom of heaven, that is, unless by the uprooting of bodily and mental depravity, we bring our souls to the innocency of childhood. But He giveth the name of children to all such as believe by the hearing of faith. Children follow their father, love their mother, know not how to wish evil to their neighbours, are not careful for earthly riches; they insult not, they hate not, they lie not, they believe what they are told, and take for truth what they hear. Us then it behoveth to return to the simpleness of little children, for when we are well rooted therein, we shall so far bear about in ourselves an image of the sublime simpleness of the Lord Jesus.

Woe unto the world because of offences! The lowliness of the Passion is an offence unto the world. Such is the state of stupidity to which man's ignorance hath reduced itself, that it turneth away from the Lord of Eternal Glory, because of the unsightliness of the Cross! And what is so certain to bring woe unto the world as to turn away from Christ? And therefore, He saith It must needs be that offences come, because his fulfilling the lowliness of the Passion was the predestined mean whereby He was to give us eternal life.

Take heed that ye despise not one of these little ones that believe in Me. He hath laid on us a most meet tie to constrain us to love one another, especially such as indeed believe in the Lord. For I say unto you that in heaven their Angels do always behold the face of My Father Which is in heaven. For the Son of Man is come to save that which was lost. From these words we see, first, that the Son of Man saveth; secondly, that the Angels do see God; and thirdly, that the Angels of these little ones have the wardship over the prayers of the faithful. That the Angels have this wardship is taught us absolutely. The Angels therefore do every day offer to God the prayers, which they which are saved, do make to Him in the Name of Christ. Therefore, it is dangerous for a man to despise them, seeing that these are they by whose watchful service and ministry his wishes and requests are presented before the throne of the eternal and unseen God.

SS. ANGELORUM CUSTODUM

Ad Officium lectionis: saec. XV

Ætérne rerum cónditor,

qui mare, solum, æthera

gubérnas, iustus rédditor

cunctis secúndum ópera,

Supérbum qui iam spíritum

eiúsque cunctos cómplices

condémnans in intéritum,

veros firmásti súpplices,

Precámur te fidéntius,

hos defensóres dírige,

nobis per quos propítius

salútis dona pórrige.

Nos consolándo vísitent,

purgent, inflámment, dóceant,

ad bona semper íncitent,

vim dæmonum coérceant.

O angelórum glória,

secúro gressu pérgere

fac horum nos custódia,

ut te possímus cérnere.

Sint, angelórum Dómine,

honóris tibi cántica,

qui miro præbes órdine

illis nobísque cælica. Amen.

Eternal Creator of all, who governs the sea, the sun, the sky, you who justly rewards all men according to their works, You condemn to destruction the proud spirit and all this accomplices, but strengthen the truly humble. We faithfully pray to you, send to us these defenders, through whom graciously grant the gifts of salvation.  May they visit us with consolation, purify us, inflame, teach us, arouse us always to seek the good, may they stop the power of demons.  O glory of the angels, make our path secure, grant that they may guard us, that we may see you. O To you, O Lord of the angels, be our song of praise, who in wonderful order make the heavenly places for us and them. Amen.

Ad Laudes matutinas: saec. XVI-XVII

Orbis patrátor óptime,

quæcúmque sunt qui déxtera

magna creásti, nec regis

minóre providéntia,

Adésto supplicántium

tibi reórum cœtui,

lucísque sub crepúsculum

lucem novam da méntibus.

Tuúsque nobis ángelus,

signátus ad custódiam,

hic adsit, a contágio

qui críminum nos prótegat.

Nobis dracónis æmuli

calúmnias extérminet,

ne rete frauduléntiæ

incáuta nectat péctora.

Metum repéllat hóstium

nostris procul de fínibus;

pacem secúndet cívium

fugétque pestiléntiam.

Deo Patri sit glória,

qui, quos redémit Fílius

et Sanctus unxit Spíritus,

per ángelos custódiat. Amen.

O great Creator of the world, who made with your mighty right  hand whatever exists, and no less rules all things in your providence,  be present with this assembly who prays to you and when the evening of light comes, grant a new light to our minds. May your angel assigned to guard us be present to protect us from the corruption of sin.  May he destroy the slanders of the envious serpent that our incautious hearts  might not be caught in his web of deceit. May he repel  far from our borders all fear of the enemy; promote peace among citizens and put to flight all pestilence. To God the Father be glory, who through hid angels guards those whom the Son has redeemed and  the Holy Spirit has anointed. Amen.

Ad II Vesperas: Bellarminus?

Custódes hóminum psállimus ángelos,

natúræ frágili quos Pater áddidit

cæléstis cómites, insidiántibus

  ne succúmberet hóstibus.

Nam quod corrúerit próditor ángelus,

concéssis mérito pulsus honóribus,

ardens invídia péllere nítitur

  quos cælo Deus ádvocat.

Huc, custos, ígitur pérvigil ádvola,

avértens pátria de tibi crédita

tam morbos ánimi quam requiéscere

  quicquid non sinit íncolas.

Sanctæ sit Tríadi laus pia iúgiter,

cuius perpétuo númine máchina

triplex hæc régitur, cuius in ómnia

  regnat glória sæcula. Amen.

We sing of the angels, the guardians of men, whom the Father gave as heavenly companions to our frail nature, that we might not succumb to the plots of our enemies. For, when the traitor angel fell, he rightly lost the honors which had been given to him, burning with envy he strived to repel those who God calls to heaven. Therefore, ever-vigilant guardian and turn away from the land entrusted to you sickness of soul and whatever will not let the people live in peace. Loving praise be ever given to the Trinity, who by his eternal will the threefold fabric of the world is ruled and by whose glory he governs all ages. Amen.