TEMPUS QUADRAGESIMÆ: notanda

 

Ad Vesperas: in Officio dominicali: Gregorius Magnus?

Generally appointed for Vespers, sometimes Lauds, even in one case for Terce (Walpole). 

Audi, benígne Cónditor,

nostras preces cum flétibus, (1)

sacráta in abstinéntia

fusas quadragenária.

Scrutátor alme córdium, (2)

infírma tu scis vírium;  (3)

ad te revérsis éxhibe

remissiónis grátiam.

Multum quidem peccávimus,

sed parce confiténtibus,

tuíque laude nóminis (4)

confer medélam lánguidis.

Sic corpus extra cónteri (5)

dona per abstinéntiam,

ieiúnet ut mens sóbria

a labe prorsus críminum.

Præsta, beáta Trínitas,

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

1. Cf. Ambrose, Aeterne rerum conditor: fletuque culpa solvitor; Prudentius, Nox et tenebrae et nublia: flendo et canendo quaesumus; Rex aeterne Domine: hymnum deflentes canimus; Christe, precamur adnue: mixtaque voces fletibus; Summae Deus clementiae: fletus, benigne, suscipe; Lucis creator optime: audi preces cum fletibus; Telluris ingens conditor: ut facta fletu diluat; Vox clara ecce intonate: vocem demus cum lacrimis (Walpole). 

2. Scutator cordium: Rom. 8:27: “[God] that searches hearts” (scrutatur corda) (Walsh and Husch); Ambrose, Hex. VI.44: scrutator cordis occulta (Walpole); Ps. 7:10: scrutans corda.

3. Oxymoron: infirma cordium: ‘weakness of our strength’ (Walpole). 

4. Altered from: ad laudem tui nominis.

5. “By afflicting our bodies with fasting we starve our minds from committing sin” (Walsh and Husch). 

O Kind Creator, hear our prayers mixed with tears poured out in this holy forty-day fast.  O sustaining Searcher of hearts, you know the weakness of our strength; show to us who have turned back to you the remission of our sins. Indeed we have sinned much but spare those who confess their sins; to the praise of your name grant healing to the sick. Grant that our bodies may be outwardly broken through abstinence that a temperate mind may fast from falling headlong into sin. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

In Officio feriali: saec. X

Iesu, quadragenáriæ

dicátor abstinéntiæ, (1)

qui ob salútem méntium (2)

præcéperas ieiúnium,

Adésto nunc Ecclésiæ, (3)

adésto pæniténtiæ,

qua supplicámus cérnui (4)

peccáta nostra dílui.

Tu retroácta crímina 

tua remítte grátia

et a futúris ádhibe

custódiam mitíssime,

Ut, expiáti ánnuis

compunctiónis áctibus,

tendámus ad paschália 

digne colénda gáudia.

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

1. Dicator = ‘magistrate, one who dictates’; 

2. ‘who with a view to the health of the soul didst in the days of old hallow this fast’ (Walpole)

3. The second stanza of the original has been dropped: quo paradiso redderes/servata parsimonia/ quos inde gastrimargiae/ huc inlecebra depulit. 

4. The final two lines of this stanza are altered from the original: quae pro suis excessibus/ orat profusis feltibus. 

O Jesus, who established these forty days of abstinence, who decreed this fast for the salvation of souls: Be present with thy Church, assist our penitence, by which, we humbly pray, that our sins may be washed away. By your grace forgive us our past sins and gently guard us against future sins.: that cleansed by these yearly acts of contrition we may be prepared to celebrate Easter with worthy joy.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

 Ad Officium lectionis: in Officio dominicali: Gregorius Magnus?

Generally appointed for Nocturns, sometimes Vespers (Walpole). 

Ex more docti mýstico (1)

servémus abstinéntiam, (2)

deno diérum círculo

ducto quater notíssimo.

Lex et prophétæ prímitus (3)

hanc prætulérunt, póstmodum

Christus sacrávit, ómnium

rex atque factor témporum.

Utámur ergo párcius (4)

verbis, cibis et pótibus,

somno, iocis et árctius

perstémus in custódia.

Vitémus autem péssima

quæ súbruunt mentes vagas,

nullúmque demus cállido  (5)

hosti locum tyránnidis.

Præsta, beáta Trínitas, (6) 

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

1. Ex more = ‘by the custom’ (Walpole); mystico because the forty days of Lent are associated

 with cleansing and purifying: the forty days of the flood, Moses fasting forty days before

 meeting God, Elijah’s fast and that of Jesus ((Walsh and Husch). 

2. Original: servemus en ieiunium: denum for deno. 

3. Lex et prophetae … Christus sacravit: Gen. 7:12; Ex. 34:28; 3 Kings 19:8; Mk. 1:13.

4. Rule of St. Benedict 49: abstention from food, drink, sleep, conversation, joking

5. Cf. Eph. 4:27: nolite locum dare diabolo. 

6. Four stanzas are omitted from the original: 

Instructed by the spiritual life we persevere in abstinence in the familiar cycle of four times ten days. The Law and the Prophets first taught this; afterwards Christ himself sanctified it, he who is the ruler and creator of all things. Therefore let us use sparingly words, food and drink, sleep and jokes and be more careful in keeping guard. Let us shun wicked things, which sabotage our wandering minds and not give place to our crafty enemy in his tyranny. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

Ad Laudes matutinas: in Officio dominicali: Gregorius Magnus?

This hymn consists of the second part of Ex more docti mýstico. (Milfull) 

PRECEMUR omnes cernui, (1)

clamemus atque singuli,

ploremus ante iudicem,

flectamus iram vindicem

Nostris malis offendimus

tuam, Deus, clementiam;

effunde nobis desuper,

remissor, indulgentiam.

Memento quod sumus tui,

licet caduci, plasmatis; (2)

ne des honorem nominis (3)

tui, precamur, alteri.

Laxa malum quod fecimus,

auge bonum quod poscimus,

placere quo tandem tibi

possimus hic et perpetim.

1. precemur originally dicamus. 

2. plasmatis from the Greek with the meaning of ‘fashioning anything, e.g. a statue but in Christian Latin the divine creation of the human body (Walsh and Husch).

3. Isaiah 48:11: “I shall not give my glory to another”. 

Let us all pray on bended knee and each of us cry out, imploring and weeping before the angry and avenging judge. With our evil ways e have offended your mercy, O God; O Redeemer pour out on us your pardon from above.  Remember that we belong to you, although we are weak, you made us; we pray do not give the honor of your name to another.  Forgive the evil we have done, increase the good we seek and by which we are able to please you here and always.  Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

In Officio feriali: saec. X

Nunc tempus acceptábile (1)

fulget datum divínitus,

ut sanet orbem lánguidum

medéla parsimóniæ. (2)

Christi decóro lúmine

dies salútis émicat,

dum corda culpis sáucia

refórmat abstinéntia.

Hanc mente nos et córpore,

Deus, tenére pérfice,

ut appetámus próspero

perénne pascha tránsitu.

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

1. 2 Cor. 6:2

2. parsimóniæ = fast.

Now the acceptable time, given by God, flashes forth to heal the infirm world with the remedy  of frugality. The day of salvation glimmers with the beautiful light of Christ, while abstinence restores hearts wounded by guilt. O God, keep us perfect in soul and body, that we may ever hunger for the coming of the happy paschal feast. All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

In Officio feriali: saec. VI

Iam, Christe, sol iustítiæ, (1)

mentis dehíscant ténebræ, (2)

virtútum ut lux rédeat,

terris diem cum réparas.

Dans tempus acceptábile (3)

et pænitens cor tríbue,

convértat ut benígnitas (4)

quos longa suffert píetas;

Quiddámque pæniténtiæ

da ferre, quo fit démptio,

maióre tuo múnere,

culpárum quamvis grándium.

Dies venit, dies tua,  (5)

per quam reflórent ómnia;

lætémur in hac ut tuæ (6)

per hanc redúcti grátiæ. 

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen. (7)

1. Mal. 4:2: orietur vobis timentibus nomen meum sol iustitiae

2. Dehíscant = ‘part, sunder’ (Walpole)

3. 2 Cor. 6.2 

4. Rom. 2:4: the goodness of God leads you to penance. 

5. Dies = Easter

6. Ps. 117:24: haec est dies quam fecit Dominus, exultemus et laetemur in ea. 

7. Apoc. 14:3: cantabunt quasi canticum ante sedem.

Now, O Christ, Sun of righteousness,  let the darkness of the mind be rent,  that the light of the virtues may return, when you restore day to the world. You grant the acceptable time; give us  a penitent heart, that your kindness may convert those whom your love has long endured. Grant us to bear some penitential severity that our sin, however great, be removed by your greater gift. The day comes, your day, through which all things flourish; we rejoice in that day through which we are returned to your grace.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

Ad Tertiam: saec. VIII

Dei fide, qua vívimus, (1)

qua spe perénni crédimus,

per caritátis grátiam

Christi canámus glóriam,

Qui ductus hora tértia (2)

ad passiónis hóstiam,

crucis ferens suspéndia

ovem redúxit pérditam. (3)

Precémur ergo súbditi,

redemptióne líberi,

ut éruat a sæculo

quos solvit a chirógrapho. 

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1. Three theological virtues: 1 Cor. 13:13:  Nunc autem manent fides, spes, caritas, tria hæc: major autem horum est caritas. Cf. Aeterna Christi munera:

devote sanctorum fides,

invicta spes credentium,

perfecta Christi caritas

mundi triumphat principem.

Fulgentis auctor aetheris:

Sed sol diem dum conficit,

fides profunda ferveat,

spes ad promissa provocet,

Christo conjungat caritas.

2. Mk 15:25: erat autem hora tertia et crucifixerunt eum. 

3. Reference to the penitent thief: Lk. 23:43.

4. a chirógrapho: Col. 2:14: delens quod adversum nos erat chirografum decretis quod erat contrarium nobis

Faith in God, by which we live, in eternal hope by which we believe, through the grace of love we sing the glory of Christ.  Who was lead at the third hour to the sacrifice of the passion,  bearing the gibbet of the cross he returned the lost sheep.  We humbly pray therefore that delivered by his redemption he would rescue from the world those he freed from the charge. We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

Ad Sextam: saec. VIII

Qua Christus hora sítiit (1)

crucem vel in qua súbiit,

quos præstat in hac psállere

ditet siti iustítiæ.

Simul sit his esúries,

quam ipse de se sátiet,

crimen sit ut fastídium (2)

virtúsque desidérium.

Charísma Sancti Spíritus

sic ínfluat psalléntibus,

ut carnis æstus frígeat

et mentis algor férveat.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1. Walpole says that the ‘thirst’ may refer to Joh. 4:6: erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sexta or to Joh. 19.28: postea sciens Iesus quia iam omnia consummata sunt ut consummaretur scriptura dicit sitio. In any case the hymn prays that ‘he may enrich us with a thirst for righteousness”. 

2. fastidium = ‘a loathsome thing’ (Walpole) 

The hour when Christ thirsted or submitted himself to the cross, when he grants those who sing this hour to be enriched with a thirst for righteousness.  At the same time may they hunger that Christ might fill them with himself that wearied by sin they may desire virtue.  May the gifts of the Holy Spirit so pour down upon those who praise you that the heat of flesh may grow cold and cold souls might become fervent.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

Ad Nonam: saec. VIII

Ternis ter horis númerus

nobis sacrátus pánditur, (1)

sanctóque Iesu nómine

munus precémur véniæ.

Latrónis, en, conféssio (2)

Christi merétur grátiam;

laus nostra vel devótio

mercétur indulgéntiam. (3)

Mors per crucem nunc ínterit

et post tenébras lux redit;

horror dehíscat críminum,

splendor nitéscat méntium.

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

1. The number ‘three’ is holy because it refers to the Trinity. 

2. Walpole: “the robber’s acknowledgement wins Christ’s grace, may our praise and devotion procure us pardon”. 

3. Mercétur = ‘procure’ not ‘purchase’ (Walpole)

The holy number of the third of the three hours is reached and by the holy name of Jesus we beg the gift of pardon. Behold the confession of the thief merited the grace of Christ; may our praise and devotion purchase forgiveness. Now death perishes through the cross and after darkness light returns;  the fear of sin is purged, the splendor of souls shines.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen

 

Ad Vesperas: in Officio dominicali: Gregorius Magnus?

 

Generally appointed for Vespers, sometimes Lauds, even in one case for Terce (Walpole).

 

Audi, benígne Cónditor,

nostras preces cum flétibus, (1)

sacráta in abstinéntia

fusas quadragenária.

 

Scrutátor alme córdium, (2)

infírma tu scis vírium;  (3)

ad te revérsis éxhibe

remissiónis grátiam.

 

Multum quidem peccávimus,

sed parce confiténtibus,

tuíque laude nóminis (4)

confer medélam lánguidis.

 

Sic corpus extra cónteri (5)

dona per abstinéntiam,

ieiúnet ut mens sóbria

a labe prorsus críminum.

 

Præsta, beáta Trínitas,

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

 

1.       Cf. Ambrose, Aeterne rerum conditor: fletuque culpa solvitor; Prudentius, Nox et tenebrae et nublia: flendo et canendo quaesumus; Rex aeterne Domine: hymnum deflentes canimus; Christe, precamur adnue: mixtaque voces fletibus; Summae Deus clementiae: fletus, benigne, suscipe; Lucis creator optime: audi preces cum fletibus; Telluris ingens conditor: ut facta fletu diluat; Vox clara ecce intonate: vocem demus cum lacrimis (Walpole).

2.      Scutator cordium: Rom. 8:27: “[God] that searches hearts” (scrutatur corda) (Walsh and Husch); Ambrose, Hex. VI.44: scrutator cordis occulta (Walpole); Ps. 7:10: scrutans corda.

3.      Oxymoron: infirma cordium: ‘weakness of our strength’ (Walpole).

4.      Altered from: ad laudem tui nominis.

5.      “By afflicting our bodies with fasting we starve our minds from committing sin” (Walsh and Husch).

 

O Kind Creator, hear our prayers mixed with tears poured out in this holy forty-day fast.  O sustaining Searcher of hearts, you know the weakness of our strength; show to us who have turned back to you the remission of our sins. Indeed we have sinned much but spare those who confess their sins; to the praise of your name grant healing to the sick. Grant that our bodies may be outwardly broken through abstinence that a temperate mind may fast from falling headlong into sin. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

 

In Officio feriali: saec. X

 

Iesu, quadragenáriæ

dicátor abstinéntiæ, (1)

qui ob salútem méntium (2)

præcéperas ieiúnium,

 

Adésto nunc Ecclésiæ, (3)

adésto pæniténtiæ,

qua supplicámus cérnui (4)

peccáta nostra dílui.

 

Tu retroácta crímina

tua remítte grátia

et a futúris ádhibe

custódiam mitíssime,

 

Ut, expiáti ánnuis

compunctiónis áctibus,

tendámus ad paschália

digne colénda gáudia.

 

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

 

1.       Dicator = ‘magistrate, one who dictates’;

2.      ‘who with a view to the health of the soul didst in the days of old hallow this fast’ (Walpole)

3.      The second stanza of the original has been dropped: quo paradiso redderes/servata parsimonia/ quos inde gastrimargiae/ huc inlecebra depulit.

4.      The final two lines of this stanza are altered from the original: quae pro suis excessibus/ orat profusis feltibus.

 

O Jesus, who established these forty days of abstinence, who decreed this fast for the salvation of souls: Be present with thy Church, assist our penitence, by which, we humbly pray, that our sins may be washed away. By your grace forgive us our past sins and gently guard us against future sins.: that cleansed by these yearly acts of contrition we may be prepared to celebrate Easter with worthy joy.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

 

 

 Ad Officium lectionis: in Officio dominicali: Gregorius Magnus?

 

Generally appointed for Nocturns, sometimes Vespers (Walpole).

 

Ex more docti mýstico (1)

servémus abstinéntiam, (2)

deno diérum círculo

ducto quater notíssimo.

 

Lex et prophétæ prímitus (3)

hanc prætulérunt, póstmodum

Christus sacrávit, ómnium

rex atque factor témporum.

 

Utámur ergo párcius (4)

verbis, cibis et pótibus,

somno, iocis et árctius

perstémus in custódia.

 

Vitémus autem péssima

quæ súbruunt mentes vagas,

nullúmque demus cállido  (5)

hosti locum tyránnidis.

 

Præsta, beáta Trínitas, (6)

concéde, simplex Unitas,

ut fructuósa sint tuis

hæc parcitátis múnera. Amen.

 

1.       Ex more = ‘by the custom’ (Walpole); mystico because the forty days of Lent are associated

 with cleansing and purifying: the forty days of the flood, Moses fasting forty days before

 meeting God, Elijah’s fast and that of Jesus ((Walsh and Husch).

2.      Original: servemus en ieiunium: denum for deno.

3.      Lex et prophetae … Christus sacravit: Gen. 7:12; Ex. 34:28; 3 Kings 19:8; Mk. 1:13.

4.      Rule of St. Benedict 49: abstention from food, drink, sleep, conversation, joking

5.      Cf. Eph. 4:27: nolite locum dare diabolo.

6.      Four stanzas are omitted from the original:

Instructed by the spiritual life we persevere in abstinence in the familiar cycle of four times ten days. The Law and the Prophets first taught this; afterwards Christ himself sanctified it, he who is the ruler and creator of all things. Therefore let us use sparingly words, food and drink, sleep and jokes and be more careful in keeping guard. Let us shun wicked things, which sabotage our wandering minds and not give place to our crafty enemy in his tyranny. Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

Ad Laudes matutinas: in Officio dominicali: Gregorius Magnus?

 

This hymn consists of the second part of Ex more docti mýstico. (Milfull)

 

PRECEMUR omnes cernui, (1)

clamemus atque singuli,

ploremus ante iudicem,

flectamus iram vindicem

 

Nostris malis offendimus

tuam, Deus, clementiam;

effunde nobis desuper,

remissor, indulgentiam.

 

Memento quod sumus tui,

licet caduci, plasmatis; (2)

ne des honorem nominis (3)

tui, precamur, alteri.

 

Laxa malum quod fecimus,

auge bonum quod poscimus,

placere quo tandem tibi

possimus hic et perpetim.

 

1.       precemur originally dicamus.

2.      plasmatis from the Greek with the meaning of ‘fashioning anything, e.g. a statue but in Christian Latin the divine creation of the human body (Walsh and Husch).

3.      Isaiah 48:11: “I shall not give my glory to another”.

 

Let us all pray on bended knee and each of us cry out, imploring and weeping before the angry and avenging judge. With our evil ways e have offended your mercy, O God; O Redeemer pour out on us your pardon from above.  Remember that we belong to you, although we are weak, you made us; we pray do not give the honor of your name to another.  Forgive the evil we have done, increase the good we seek and by which we are able to please you here and always.  Grant, O Blessed Trinity, give, O simple Unity, to those who are yours the fruitful rewards of fasting. Amen.

 

In Officio feriali: saec. X

 

Nunc tempus acceptábile (1)

fulget datum divínitus,

ut sanet orbem lánguidum

medéla parsimóniæ. (2)

 

Christi decóro lúmine

dies salútis émicat,

dum corda culpis sáucia

refórmat abstinéntia.

 

Hanc mente nos et córpore,

Deus, tenére pérfice,

ut appetámus próspero

perénne pascha tránsitu.

 

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen.

 

1.       2 Cor. 6:2

2.      parsimóniæ = fast.

 

Now the acceptable time, given by God, flashes forth to heal the infirm world with the remedy  of frugality. The day of salvation glimmers with the beautiful light of Christ, while abstinence restores hearts wounded by guilt. O God, keep us perfect in soul and body, that we may ever hunger for the coming of the happy paschal feast. All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

 

In Officio feriali: saec. VI

 

Iam, Christe, sol iustítiæ, (1)

mentis dehíscant ténebræ, (2)

virtútum ut lux rédeat,

terris diem cum réparas.

 

Dans tempus acceptábile (3)

et pænitens cor tríbue,

convértat ut benígnitas (4)

quos longa suffert píetas;

 

Quiddámque pæniténtiæ

da ferre, quo fit démptio,

maióre tuo múnere,

culpárum quamvis grándium.

 

Dies venit, dies tua,  (5)

per quam reflórent ómnia;

lætémur in hac ut tuæ (6)

per hanc redúcti grátiæ.

 

Te rerum univérsitas,

clemens, adóret, Trínitas,

et nos novi per véniam

novum canámus cánticum. Amen. (7)

 

1.       Mal. 4:2: orietur vobis timentibus nomen meum sol iustitiae

2.      Dehíscant = ‘part, sunder’ (Walpole)

3.      2 Cor. 6.2

4.      Rom. 2:4: the goodness of God leads you to penance.

5.      Dies = Easter

6.      Ps. 117:24: haec est dies quam fecit Dominus, exultemus et laetemur in ea.

7.      Apoc. 14:3: cantabunt quasi canticum ante sedem.

 

Now, O Christ, Sun of righteousness,  let the darkness of the mind be rent,  that the light of the virtues may return, when you restore day to the world. You grant the acceptable time; give us  a penitent heart, that your kindness may convert those whom your love has long endured. Grant us to bear some penitential severity that our sin, however great, be removed by your greater gift. The day comes, your day, through which all things flourish; we rejoice in that day through which we are returned to your grace.  All things worship you, O merciful Trinity, and made new by your pardon we sing a new song. Amen.

 

 

Ad Tertiam: saec. VIII

 

Dei fide, qua vívimus, (1)

qua spe perénni crédimus,

per caritátis grátiam

Christi canámus glóriam,

 

Qui ductus hora tértia (2)

ad passiónis hóstiam,

crucis ferens suspéndia

ovem redúxit pérditam. (3)

 

Precémur ergo súbditi,

redemptióne líberi,

ut éruat a sæculo

quos solvit a chirógrapho.

 

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

 

1.       Three theological virtues: 1 Cor. 13:13:  Nunc autem manent fides, spes, caritas, tria hæc: major autem horum est caritas. Cf. Aeterna Christi munera:

 

devote sanctorum fides,

invicta spes credentium,

perfecta Christi caritas

mundi triumphat principem.

 

Fulgentis auctor aetheris:

 

Sed sol diem dum conficit,

fides profunda ferveat,

spes ad promissa provocet,

Christo conjungat caritas.

 

2.      Mk 15:25: erat autem hora tertia et crucifixerunt eum.

3.      Reference to the penitent thief: Lk. 23:43.

 

4.      a chirógrapho: Col. 2:14: delens quod adversum nos erat chirografum decretis quod erat contrarium nobis

 

 

Faith in God, by which we live, in eternal hope by which we believe, through the grace of love we sing the glory of Christ.  Who was lead at the third hour to the sacrifice of the passion,  bearing the gibbet of the cross he returned the lost sheep.  We humbly pray therefore that delivered by his redemption he would rescue from the world those he freed from the charge. We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

 

Ad Sextam: saec. VIII

 

Qua Christus hora sítiit (1)

crucem vel in qua súbiit,

quos præstat in hac psállere

ditet siti iustítiæ.

 

Simul sit his esúries,

quam ipse de se sátiet,

crimen sit ut fastídium (2)

virtúsque desidérium.

 

Charísma Sancti Spíritus

sic ínfluat psalléntibus,

ut carnis æstus frígeat

et mentis algor férveat.

 

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

 

1.       Walpole says that the ‘thirst’ may refer to Joh. 4:6: erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sexta or to Joh. 19.28: postea sciens Iesus quia iam omnia consummata sunt ut consummaretur scriptura dicit sitio. In any case the hymn prays that ‘he may enrich us with a thirst for righteousness”.

2.      fastidium = ‘a loathsome thing’ (Walpole)

 

The hour when Christ thirsted or submitted himself to the cross, when he grants those who sing this hour to be enriched with a thirst for righteousness.  At the same time may they hunger that Christ might fill them with himself that wearied by sin they may desire virtue.  May the gifts of the Holy Spirit so pour down upon those who praise you that the heat of flesh may grow cold and cold souls might become fervent.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen.

 

 

Ad Nonam: saec. VIII

 

Ternis ter horis númerus

nobis sacrátus pánditur, (1)

sanctóque Iesu nómine

munus precémur véniæ.

 

Latrónis, en, conféssio (2)

Christi merétur grátiam;

laus nostra vel devótio

mercétur indulgéntiam. (3)

 

Mors per crucem nunc ínterit

et post tenébras lux redit;

horror dehíscat críminum,

splendor nitéscat méntium.

 

Christum rogámus et Patrem,

Christi Patrísque Spíritum;

unum potens per ómnia,

fove precántes, Trínitas. Amen.

 

1.       The number ‘three’ is holy because it refers to the Trinity.

2.      Walpole: “the robber’s acknowledgement wins Christ’s grace, may our praise and devotion procure us pardon”.

3.      Mercétur = ‘procure’ not ‘purchase’ (Walpole)

The holy number of the third of the three hours is reached and by the holy name of Jesus we beg the gift of pardon. Behold the confession of the thief merited the grace of Christ; may our praise and devotion purchase forgiveness. Now death perishes through the cross and after darkness light returns; the fear of sin is purged, the splendor of souls shines.  We ask Christ and the Father and the Spirit of Christ and the Father, one power through all things, O Trinity, cherish those who pray to you. Amen

Our Lady of Lourdes

 

Texts and Translation from Joseph Connelly, Hymns of the Roman Liturgy

 

Matins/Office of Readings

 

Te dicimus præconio,

Intacta Mater Numinis,

Nostris benigna laudibus

Tuam repende gratiam.

 

Sontes Adami posteri

Infecta proles gignimur;

Labis paternæ nescia

Tu sola, Virgo, crederis.

 

Caput draconis invidi

Tu conteris vestigio,

Et sola gloriam refers

Intaminatæ originis.

 

O gentis humanæ decus

Quæ tollis Hevæ opprobrium

Tu nos tuere supplices,

Tu nos labantes erige.

 

Serpentis antiqui potens

Astus retunde et impetus,

Ut cælitum perennibus

Per te fruamur gaudiis.

 

Iesu, tibi sit gloria

Qui natus es de Virgine,

Cum Patre, et almo Spiritu

In sempiterna sæcula.

 

We sing of you, sinless mother of God, in words of praise. In gracious acknowledgement of them, show us your favor in return. We, Adam's guilty race, are from birth a sin-infected people, while you alone—this is our faith—are free from Adam's sin. You crush under your heel the envious serpent's head, and none but you can point to the distinction of a sinless descent. You are the glory of mankind and take away Eve's reproach. Guard us who pray to you and give us courage when we falter. Since you are powerful, blunt the old serpent's crafty deceits and open attacks so that through you we may enjoy the eternal joys of the blessed.

 

Lauds

 

Aurora soli prævia,

Felix salutis nuntia,

In noctis umbra plebs tua

Te, Virgo, supplex invocat.

 

Torrens nefastis fluctibus

Cunctos trahens voragine,

Leni residit æquore

Cum transit Arca fœderis.

 

Dum torret arescens humus,

Tu rore sola spargeris;

Tellure circum rorida,

Intacta sola permanes.

 

Fatale virus evomens

Attollit anguis verticem;

At tu draconis turgidum

Invicta conteris caput.

 

Mater benigna, respice

Fletus precesque supplicum,

Et dimicantes tartari

Victrix tuere ab hostibus.

 

Iesu, tibi sit gloria,

Qui natus es de Virgine,

Cum Patre, et almo Spiritu,

In sempiterna sæcula. Amen.

 

To you, Virgin, does your people, surrounded by the darkness of night, address its humble prayer—you, the dawn that comes before the Sun and the auspicious herald of salvation. The torrent, whose evil waves sweep all mankind into the abyss, grows calm and its waters become smooth as the ark of the covenant passes over. While the rest of the earth is scorched and dried up, you alone are wet with dew. Though the earth all around is wet with dew, you alone remain untouched. The serpent lifts up its head and empties out its deadly poison; but you, unscathed, crush the dragon's head and humble its pride. Be graciously mindful, Mother, of your suppliants' tears and prayers. As you triumphed over sin, preserve us from our enemies as we battle with them.

 

Vespers

 

Omnis expertem maculae Mariam

edocet summus fidei magister;

Virginis gaudens celebrat fidelis

     terra triumphum.

 

Ipsa se praebens humili puellae

Virgo spectandam, recreat paventem,

seque conceptam sine labe sancto

     praedicat ore.

 

O specus felix, decorata divae

matris aspectu! veneranda rupes,

unde vitales scatuere pleno

     gurgite lymphae!

 

*Huc catervatim pia turba nostris,

huc ab externis peregrina terris

affuit supplex et opem potentis

     Virginis orat.

 

*Excipit mater lacrimas precantum,

donat optatam miseris salutem;

compos hinc voti patrias ad oras

     turba revertit.

 

Supplicum, Virgo, miserata casus,

semper o nostros refove labores,

impetrans maestis bona sempiternae

     gaudia vitae.

 

Sit decus Patri, genitaeque Proli,

et tibi, compar utriusque virtus,

Spiritus semper, Deus unus, omni

     temporis aevo.

 

The supreme teacher of the faith proclaims Mary to be free from all sin, and the faithful of the world celebrate in joyous song the praises of the Virgin's triumph. The Virgin presented herself before the eyes of the lowly Bernadette, reassured the frightened girl and from her holy lips came the words that she was conceived without sin. How happy the cave that was honored with the presence of God's mother! How worthy of man's veneration the rock from which living waters gushed forth in full Rood. To this place come, as in duty bound, large crowds of suppliants from our own land, and to it come suppliant pilgrim crowds from abroad. Here, French and foreigner alike, implore the mighty Virgin's help. Their Mother catches the tears that her suppliants shed and makes a gift to the afflicted of the peace of mind they desire. Then, their wish granted, the pilgrims return to their homes. In your compassion, Virgin, for the misfortunes of those that pray to you, bring us at all times help and comfort in our labors, and through your intercession obtain for us the happy gift of everlasting life.

TURNING THE WORLD UPSIDE-DOWN: ST PETER DAMIAN’S THEOLOGY OF THE SPIRITUAL LIFE: Gordon Mursell, Former Anglican Bishop of Stratford

 

TURNING THE WORLD UPSIDE-DOWN

ST PETER DAMIAN’S THEOLOGY OF THE SPIRITUAL LIFE: Gordon Mursell, Former Anglican Bishop of Stratford

There is a paradox at the heart of Peter Damian’s theology of the spiritual life, which is nowhere clearer than in his view of the world, and of the nature of human beings. On the one hand, he makes it clear that our existence in this world is transitory in the perspective of eternity: “if we were to compare the immense space of time in which God existed before the world was, and that in which he will continue to exist after its end, with the tiny amount of time from the beginning of the world to its end, it would be less than if you were to throw a handful of water into the sea.”  And he accepts St Paul’s sober view of human fallenness: all human beings have sinned, and Christ died for all. As a monk he persistently refers to himself as “Peter the monk and sinner (Petrus peccator monachus)”, even after being made bishop.  Yet, on the other hand, precisely in making this latter point he insists on the universal scope of Christ’s redeeming work: “the blood of Christ is the redemption of all the world (sanguis Christi redemptio totius est mundi).”  Note his wording: Christ died for all the world, not just for the Church, or even for all humanity. And here is one aspect of the paradox: this transitory world, a world from which Damian counsels his audience to flee to the spiritual safety of the monastery (or, better still, the hermitage), is precisely the world for which Christ gave his life. This paradox is not new: it informs the understanding of “the world” to be found in the Johannine writings in the New Testament: in them we find that, whilst Christ prays to the Father to deliver his disciples from the world and warns those disciples of the hostility the world will direct at them,  he also declares that “God so loved the world (not “the people of God”, or even “all humanity”) that he gave his only Son…God did not send the Son into the world to condemn the world, but in order that the world might be saved through him”; and Christ goes on to pray that his disciples may reproduce in their common life the mutual indwelling and love of the Father and the Son, “so that the world may believe that you have sent me.”

The world, then, in the sense of the created order, is (for Peter Damian as for the evangelist John) both transitory and hostile - and yet Christ died for it, not just for a small number of the elect or even just for all humanity.  And the paradox is further heightened by Damian’s understanding of the human person: each fragile, sinful individual is at the same time a microcosm of “the world”, in that each person contains the four fundamental elements believed to be constitutive of the created order – and he takes that classical Greek view of the human person further in maintaining that each Christian is a “little church” (quasi quaedam minor ecclesia), since each is capable of receiving all the sacraments by which Christ’s redemptive work becomes efficacious in individual human lives.  Elsewhere he writes of the human person as “a lesser world (minori mundo)”, reproducing within his or her interior life the conflict that Damian believes to exist at the heart of the created order.