St. Cyril of Alexandria: SERMON XCIX: Luke 13:22-30

He addressed unto those who wanted to learn, whether they be few who are saved: and to whom the Savior answered, "Strive to enter in by the strait door." Now this reply may seem perhaps, to wander from the scope of the question. For the man wanted to learn, whether they be few who are saved: but He described unto him the way whereby he might be saved himself, saying, "Strive to enter in by the strait door." What reply then do we make to this objection? We answer as follows; that it was the custom of our common Savior Christ to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and un-edifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door. For this He has also taught us in another place, saying; "Enter in at the strait door: for wide is the door, and broad is the way that leads to destruction, and many are they that go in thereby. For strait is the door, and narrow is the way that leads unto life, and few are they that find it."

Now I consider it my duty to mention why the door is narrow, through which a man goes unto life. Whosoever then would enter must of necessity first before everything else possess an upright and uncorrupted faith: and, secondly, a spotless morality, in which is no possibility of blame, according to the measure of human righteousness. For so the prophet David also somewhere says, very excellently framing his supplications unto God, " Judge me, O Lord, according to my righteousness; and according to my innocence requite me." For the innocence and righteousness of the holy angels, being in proportion to their nature and glory, is entirely distinct from that which belongs to the inhabitants of earth: for theirs is of |462 a lower kind, and inferior in every respect, just as they are inferior to them also in nature. Nevertheless, those who wish to live holily cannot do so without labor: for constantly, so to speak, the pathway that leads unto virtue is rugged and steep, and for most men too difficult to walk upon. For labors spring up before us and we have need altogether of fortitude and patience, and nobleness of conduct: yes, moreover, and of a mind that cannot be prevailed upon dissolutely to take part in base pleasures, or to be led by irrational impulses into carnal lust. He who has attained unto this in mind and spiritual fortitude will enter easily by the strait door, and run along the narrow way. For it is written, that "by labors a man labors for himself, and violently gains the mastery over his destruction." You hear how the prophet plainly says, that he gains the mastery over his destruction by violence; for as the Lord himself again said, "The kingdom of heaven is gained by violence, and the violent seize it."

"For wide is the door, and broad the way that brings down many to destruction." And what are we to understand by its broadness? It means an unrestrained tendency to carnal lust; a base and pleasure loving life; luxurious feastings, and reveling and banqueting, and unresisted inclinations unto every thing which is condemned by the law, and displeasing to God: a stiff-necked mind that will not bow to the yoke of the law: a life accursed, and relaxed in all dissoluteness, thrusting from it the divine law, and utterly unmindful of the sacred commandments: wealth and the vices that spring from it, scorn and pride, and the vain imagining of transitory boastings. From all such things must those withdraw who would enter in by the strait door, and be with Christ, and keep festival with Him.

S. BARTHOLOMÆI, APOSTOLI

Ad Laudes matutinas: novus

Relúcens inter príncipes

imménsæ Dei cúriæ,

Bartholomæe, láudibus

nostrísque inténde précibus.

In te convértit Dóminus

dilectiónis óculos,

quem pura insígnem cónspicit

sinceritáte péctoris.

Prophétæ quem cecínerant,

quem longa clamant témpora,

Messías en mirífice

tibi lætánti próditur.

Teque sibi conglútinat

sequélæ talis fœdere,

qua petat crucis áspera,

cæli sedes retríbuat.

Christi, qui sæclis ímperat,

amícus et apóstolus,

Magístro vivis, hómines

Magístri vita réfoves.

Sit ipsi laus et glória,

qui, te iuvánte méritis,

ætérnis nos in pátria

frui concédat gáudiis. Amen.

Resplendent among the princes in the eternal court of God, O Bartholomew, attend to our praises and prayers. The Lord turned his eyes upon you, in whom he saw a notable purity and sincerity of heart. He, whom the prophets foretold, the one desired for so long, behold him, the Messiah marvelously revealed himself to you.  He bound you to himself by such a covenant that you followed him, even when he sought the harshness of the cross and gave thrones in heaven. Friend and Apostle to Christ, who rules the ages, by the Master you lived, by your life restore men to the Master. Praise and glory be to him, who by the help of your merits grants us to enjoy eternal joys in our fatherland. Amen.

AD CAELI REGINAM ENCYCLICAL OF POPE PIUS XII

ON PROCLAIMING THE QUEENSHIP OF MARY
TO THE VENERABLE BRETHREN, THE PATRIARCHS, PRIMATES,
ARCHBISHOPS, BISHIOPS, AND OTHER LOCAL ORDINARIES
IN PEACE AND COMMUNION WITH THE HOLY SEE

Venerable Brethren, Health and Apostolic Blessing.

From the earliest ages of the catholic church a Christian people, whether in time of triumph or more especially in time of crisis, has addressed prayers of petition and hymns of praise and veneration to the Queen of Heaven. And never has that hope wavered which they placed in the Mother of the Divine King, Jesus Christ; nor has that faith ever failed by which we are taught that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire world, just as she is crowned in heavenly blessedness with the glory of a Queen.

2. Following upon the frightful calamities which before Our very eyes have reduced flourishing cities, towns, and villages to ruins, We see to Our sorrow that many great moral evils are being spread abroad in what may be described as a violent flood. Occasionally We behold justice giving way; and, on the one hand and the other, the victory of the powers of corruption. The threat of this fearful crisis fills Us with a great anguish, and so with confidence We have recourse to Mary Our Queen, making known to her those sentiments of filial reverence which are not Ours alone, but which belong to all those who glory in the name of Christian.

3. It is gratifying to recall that We ourselves, on the first day of November of the Holy Year 1950, before a huge multitude of Cardinals, Bishops, priests, and of the faithful who had assembled from every part of the world, defined the dogma of the Assumption of the Blessed Virgin Mary into heaven[1] where she is present in soul and body reigning, together with her only[1a] Son, amid the heavenly choirs of angels and Saints. Moreover, since almost a century has passed since Our predecessor of immortal memory, Pius IX, proclaimed and defined the dogma that the great Mother of God had been conceived without any stain of original sin, We instituted the current Marian Year[2] And now it is a great consolation to Us to see great multitudes here in Rome - and especially in the Liberian Basilica - giving testimony in a striking way to their faith and ardent love for their heavenly Mother. In all parts of the world We learn that devotion to the Virgin Mother of God is flourishing more and more, and that the principal shrines of Mary have been visited and are still being visited by many throngs of Catholic pilgrims gathered in prayer.

4. It is well known that we have taken advantage of every opportunity - through personal audiences and radio broadcasts - to exhort Our children in Christ to a strong and tender love, as becomes children, for Our most gracious and exalted Mother. On this point it is particularly fitting to call to mind the radio message which We addressed to the people of Portugal, when the miraculous image of the Virgin Mary which is venerated at Fatima was being crowned with a golden diadem.[3] We Ourselves called this the heralding of the "sovereignty" of Mary.[4]

. . . 

8. From early times Christians have believed, and not without reason, that she of whom was born the Son of the Most High received privileges of grace above all other beings created by God. He "will reign in the house of Jacob forever,"[5] "the Prince of Peace,"[6] the "King of Kings and Lord of Lords."[7] And when Christians reflected upon the intimate connection that obtains between a mother and a son, they readily acknowledged the supreme royal dignity of the Mother of God.

9. Hence it is not surprising that the early writers of the Church called Mary "the Mother of the King" and "the Mother of the Lord," basing their stand on the words of St. Gabriel the archangel, who foretold that the Son of Mary would reign forever,[8] and on the words of Elizabeth who greeted her with reverence and called her "the Mother of my Lord."[9] Thereby they clearly signified that she derived a certain eminence and exalted station from the royal dignity of her Son.

10. So it is that St. Ephrem, burning with poetic inspiration, represents her as speaking in this way: "Let Heaven sustain me in its embrace, because I am honored above it. For heaven was not Thy mother, but Thou hast made it Thy throne. How much more honorable and venerable than the throne of a king is her mother."[10] And in another place he thus prays to her: ". . . Majestic and Heavenly Maid, Lady, Queen, protect and keep me under your wing lest Satan the sower of destruction glory over me, lest my wicked foe be victorious against me."[11]

11. St. Gregory Nazianzen calls Mary "the Mother of the King of the universe," and the "Virgin Mother who brought forth the King of the whole world,"[12] while Prudentius asserts that the Mother marvels "that she has brought forth God as man, and even as Supreme King."[13]

12. And this royal dignity of the Blessed Virgin Mary is quite clearly indicated through direct assertion by those who call her "Lady," "Ruler" and "Queen."

13. In one of the homilies attributed to Origen, Elizabeth calls Mary "the Mother of my Lord." and even addresses her as "Thou, my Lady."[14]

14. The same thing is found in the writings of St. Jerome where he makes the following statement amidst various interpretations of Mary's name: "We should realize that Mary means Lady in the Syrian Language."[15] After him St. Chrysologus says the same thing more explicitly in these words: "The Hebrew word 'Mary' means 'Domina.' The Angel therefore addresses her as 'Lady' to preclude all servile fear in the Lord's Mother, who was born and was called 'Lady' by the authority and command of her own Son."[16]

15. Moreover Epiphanius, the bishop of Constantinople, writing to the Sovereign Pontiff Hormisdas, says that we should pray that the unity of the Church may be preserved "by the grace of the holy and consubstantial Trinity and by the prayers of Mary, Our Lady, the holy and glorious Virgin and Mother of God."[17]

16. The Blessed Virgin, sitting at the right hand of God to pray for us is hailed by another writer of that same era in these words, "the Queen[17a] of mortal man, the most holy Mother of God."[18]

17. St. Andrew of Crete frequently attributes the dignity of a Queen to the Virgin Mary. For example, he writes, "Today He transports from her earthly dwelling, as Queen of the human race, His ever-Virgin Mother, from whose womb He, the living God, took on human form."[19]

18. And in another place he speaks of "the Queen of the entire human race faithful to the exact meaning of her name, who is exalted above all things save only God himself."[20]

19. Likewise St. Germanus speaks to the humble Virgin in these words: "Be enthroned, Lady, for it is fitting that you should sit in an exalted place since you are a Queen and glorious above all kings."[21] He likewise calls her the "Queen of all of those who dwell on earth."[22]

20. She is called by St. John Damascene "Queen, ruler, and lady,"[23] and also "the Queen of every creature."[24] Another ancient writer of the Eastern Church calls her "favored Queen," "the perpetual Queen beside the King, her son," whose "snow-white brow is crowned with a golden diadem."[25]

21. And finally St. Ildephonsus of Toledo gathers together almost all of her titles of honor in this salutation: "O my Lady, my Sovereign, You who rule over me, Mother of my Lord . . . Lady among handmaids, Queen among sisters."[26]

. . .

23. The Supreme Shepherds of the Church have considered it their duty to promote by eulogy and exhortation the devotion of the Christian people to the heavenly Mother and Queen. Simply passing over the documents of more recent Pontiffs, it is helpful to recall that as early as the seventh century Our predecessor St. Martin I called Mary "our glorious Lady, ever Virgin."[27] St. Agatho, in the synodal letter sent to the fathers of the Sixth Ecumenical Council called her "Our Lady, truly and in a proper sense the Mother of God."[28] And in the eighth century Gregory II in the letter sent to St. Germanus, the patriarch, and read in the Seventh Ecumenical Council with all the Fathers concurring, called the Mother of God: "The Queen of all, the true Mother of God," and also "the Queen of all Christians."[29]

24. We wish also to recall that Our predecessor of immortal memory, Sixtus IV, touched favorably upon the doctrine of the Immaculate Conception of the Blessed Virgin, beginning the Apostolic Letter Cum praeexcelsa[30] with words in which Mary is called "Queen," "Who is always vigilant to intercede with the king whom she bore." Benedict XIV declared the same thing in his Apostolic Letter Gloriosae Dominae, in which Mary is called "Queen of heaven and earth," and it is stated that the sovereign King has in some way communicated to her his ruling power.[31]

25. For all these reasons St. Alphonsus Ligouri, in collecting the testimony of past ages, writes these words with evident devotion: "Because the virgin Mary was raised to such a lofty dignity as to be the mother of the King of kings, it is deservedly and by every right that the Church has honored her with the title of 'Queen'."[32]

26. Furthermore, the sacred liturgy, which acts as a faithful reflection of traditional doctrine believed by the Christian people through the course of all the ages both in the East and in the West, has sung the praises of the heavenly Queen and continues to sing them.

27. Ardent voices from the East sing out: "O Mother of God, today thou art carried into heaven on the chariots of the cherubim, the seraphim wait upon thee and the ranks of the heavenly army bow before thee."[33]

28. Further: "O just, O most blessed (Joseph), since thou art sprung from a royal line, thou hast been chosen from among all mankind to be spouse of the pure Queen who, in a way which defies description, will give birth to Jesus the king."[34] In addition: "I shall sing a hymn to the mother, the Queen, whom I joyously approach in praise, gladly celebrating her wonders in song. . . Our tongue cannot worthily praise thee, O Lady; for thou who hast borne Christ the king art exalted above the seraphim. . . Hail, O Queen of the world; hail, O Mary, Queen of us all."[35]

29. We read, moreover, in the Ethiopic Missal: "O Mary, center of the whole world, . . . thou art greater than the many-eyed cherubim and the six-winged seraphim . . . Heaven and earth are filled with the sanctity of thy glory."[36]

30. Furthermore, the Latin Church sings that sweet and ancient prayer called the "Hail, Holy Queen" and the lovely antiphons "Hail, Queen of the Heavens," "O Queen of Heaven, Rejoice," and those others which we are accustomed to recite on feasts of the Blessed Virgin Mary: "The Queen stood at Thy right hand in golden vesture surrounded with beauty"[37]; "Heaven and earth praise thee as a powerful Queen"[38]; "Today the Virgin Mary ascends into heaven: rejoice because she reigns with Christ forever."[39]

. . . 

32. Finally, art which is based upon Christian principles and is animated by their spirit as something faithfully interpreting the sincere and freely expressed devotion of the faithful, has since the Council of Ephesus portrayed Mary as Queen and Empress seated upon a royal throne adorned with royal insignia, crowned with the royal diadem and surrounded by the host of angels and saints in heaven, and ruling not only over nature and its powers but also over the machinations of Satan. Iconography, in representing the royal dignity of the Blessed Virgin Mary, has ever been enriched with works of highest artistic value and greatest beauty; it has even taken the form of representing colorfully the divine Redeemer crowning His mother with a resplendent diadem.

. . . 

35. But the Blessed Virgin Mary should be called Queen, not only because of her Divine Motherhood, but also because God has willed her to have an exceptional role in the work of our eternal salvation. "What more joyful, what sweeter thought can we have" - as Our Predecessor of happy memory, Pius XI wrote - "than that Christ is our King not only by natural right, but also by an acquired right: that which He won by the redemption? Would that all men, now forgetful of how much we cost Our Savior, might recall to mind the words, 'You were redeemed, not with gold or silver which perishes, . . . but with the precious blood of Christ, as of a Lamb spotless and undefiled.[43] We belong not to ourselves now, since Christ has bought us 'at a great price'."[44], [45]

36. Now, in the accomplishing of this work of redemption, the Blessed Virgin Mary was most closely associated with Christ; and so it is fitting to sing in the sacred liturgy: "Near the cross of Our Lord Jesus Christ there stood, sorrowful, the Blessed Mary, Queen of Heaven and Queen of the World."[46] Hence, as the devout disciple of St. Anselm (Eadmer, ed.) wrote in the Middle Ages: "just as . . . God, by making all through His power, is Father and Lord of all, so the blessed Mary, by repairing all through her merits, is Mother and Queen of all; for God is the Lord of all things, because by His command He establishes each of them in its own nature, and Mary is the Queen of all things, because she restores each to its original dignity through the grace which she merited.[47]

37. For "just as Christ, because He redeemed us, is our Lord and king by a special title, so the Blessed Virgin also (is our queen), on account of the unique manner in which she assisted in our redemption, by giving of her own substance, by freely offering Him for us, by her singular desire and petition for, and active interest in, our salvation."[48]

. . . 

39. Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father.

40. Hence it cannot be doubted that Mary most Holy is far above all other creatures in dignity, and after her Son possesses primacy over all. "You have surpassed every creature," sings St. Sophronius. "What can be more sublime than your joy, O Virgin Mother? What more noble than this grace, which you alone have received from God"?[52] To this St. Germanus adds: "Your honor and dignity surpass the whole of creation; your greatness places you above the angels."[53] And St. John Damascene goes so far as to say: "Limitless is the difference between God's servants and His Mother."[54]

41. In order to understand better this sublime dignity of the Mother of God over all creatures let us recall that the holy Mother of God was, at the very moment of her Immaculate Conception, so filled with grace as to surpass the grace of all the Saints. Wherefore, as Our Predecessor of happy memory, Pius IX wrote, God "showered her with heavenly gifts and graces from the treasury of His divinity so far beyond what He gave to all the angels and saints that she was ever free from the least stain of sin; she is so beautiful and perfect, and possesses such fullness of innocence and holiness, that under God a greater could not be dreamed, and only God can comprehend the marvel."[55]

42. Besides, the Blessed Virgin possessed, after Christ, not only the highest degree of excellence and perfection, but also a share in that influence by which He, her Son and our Redeemer, is rightly said to reign over the minds and wills of men. For if through His Humanity the divine Word performs miracles and gives graces, if He uses His Sacraments and Saints as instruments for the salvation of men, why should He not make use of the role and work of His most holy Mother in imparting to us the fruits of redemption? "With a heart that is truly a mother's," to quote again Our Predecessor of immortal memory, Pius IX, "does she approach the problem of our salvation, and is solicitous for the whole human race; made Queen of heaven and earth by the Lord, exalted above all choirs of angels and saints, and standing at the right hand of her only [55a] Son, Jesus Christ our Lord, she intercedes powerfully for us with a mother's prayers, obtains what she seeks, and cannot be refused."[56] On this point another of Our Predecessors of happy memory, Leo XIII, has said that an "almost immeasurable" power has been given Mary in the distribution of graces;[57] St. Pius X adds that she fills this office "as by the right of a mother."[58]

43. Let all Christians, therefore, glory in being subjects of the Virgin Mother of God, who, while wielding royal power, is on fire with a mother's love.

Given at Rome, from St. Peter's, on the feast of the Maternity of the Blessed Virgin Mary, the eleventh day of October, 1954, in the sixteenth year of our Pontificate. 

BEATÆ MARIÆ VIRGINIS REGINÆ:

Ad Officium lectionis: Victorius Genovesi

Vittorio Genovesi (1887-1967) was a Jesuit priest, who won three times the golden medal  poeticum Hoeufftianum – Latin poetry contest.

Rerum suprémo in vértice

regína, Virgo, sísteris,

exuberánter ómnium

ditáta pulchritúdine.

Princeps opus tu cétera

inter creáta prænites,

prædestináta Fílium,

qui prótulit te, gígnere.

Ut Christus alta ab árbore

rex purpurátus sánguine,

sic passiónis párticeps

tu mater es vivéntium.

Tantis decóra láudibus,

ad nos ovántes réspice,

tibíque sume grátulans

quod fúndimus præcónium.

Patri sit et Paráclito

tuóque Nato glória,

qui veste te mirábili

circumdedérunt grátiæ. Amen.

You are enthroned at the highest summit of all, O Virgin Queen, enriched with beauty more abundantly than all.  Preeminent in your work you outshine all other creatures, predestined to give birth to the Son, who brought you forth. As Christ high upon the tree was a King stained royal purple by his blood, so you are the Mother of all the living by sharing in his passion. Decked with such high praises, behold us who celebrate you, and gladly receive the lauds we pour out to you. To the Father and Paraclete and to you, the Son, glory, who wondrously adorned and surrounded you with grace. Amen.

Ad Laudes matutinas: saec. IX

In Breviarium Sacri Ordinis Cisterciensis this hymn was sung at Terce on all solemnities of the Blessed Virgin Mary.  It is interesting that this hymn appears in the Liturgica horarm not because Mary is called a ‘queen’ but solely because of the reference to her Davidic descent.

O quam glorífica luce corúscas,

stirpis Davídicæ régia proles,

sublímis résidens, virgo María,

supra cælígenas ætheris omnes.

Tu, cum virgíneo mater honóre,

cælórum Dómino péctoris aulam

sacris viscéribus casta parásti;

natus hinc Deus est córpore Christus:

Quem cunctus vénerans orbis adórat,

cui nunc rite genu fléctitur omne,

a quo te pétimus subveniénte

abiéctis ténebris gáudia lucis.

Hoc largíre, Pater lúminis omnis,

Natum per próprium, Flámine Sancto,

qui tecum nítida vivit in æthra

regnans ac móderans sæcula cuncta. Amen.

O with what glorious light you shine, royal offspring of the branch of David, enthroned on high, O Virgin Mary, over all the heavenly born. You, a mother honored with virginity, your heart a palace for the Lord of heaven, you prepared a place for him within your holy womb, there the God-Christ was born in a body. He whom all the world worships and adores. Before whom every knee is rightly bended, from whom, we ask you that by your intervention you dispel the darkness with the joy of light. Grant this, O Father of all light, through your Son in the Holy Spirit, who with you lives in heavenly brightness, ruling and governing all things. Amen.

1. O how glorious art thou, dazzling with light,

stock of David, royal offspring!

Thou dwellest in a sublime height, O Virgin Mary,

Looking down on all the heavenly regions.

2. Thou, with the honor of being a virgin and mother,

hast prepared for the Lord of Angels thy bosom

as a sacred palace, thy most holy womb,

from whence God took flesh, and was born Christ.

3. Thou, whom the whole world venerates and pays homage,

before whom all now rightfully bend the knee,

To whom we humbly beseech in our misery and darkness,

coming before thee surrounded by the joy of pure light.

4. O Father of all lights, through this sacred Flame

give unto us thy only Begotten Son,

who with Thee reigns brilliantly in the heavens,

ruling and governing for all ages.

Amen.

Ad Vesperas: saec. XII

Mole graváti críminum

ad te, regína cælitum,

confugiéntes, póscimus

nostris ut adsis précibus.

Ætérnæ vitæ iánua,

aurem nobis accómmoda,

per quam spes vitæ rédiit,

quam Eva peccans ábstulit.

Tu princeps, mater Príncipis,

vitam depósce fámulis,

et pæniténdi spátia

nobis indúlgens ímpetra.

Oránte te, sanctíssima,

sanctórum orant ágmina;

tuis, regína, précibus

conciliétur Dóminus.

Regnátrix mater ómnium,

vota comple fidélium,

ac vitam nos post frágilem

ad veram perduc réquiem.

Sit laus Patri cum Fílio

et Spíritu Paráclito,

qui te præ cunctis cælica

exornavérunt glória. Amen.

Weighted down by the burden of our sins, fleeing to you, O Queen of heaven, we ask that you hear our prayers. Door of eternal life, turn your ears to us, though whom the hope of life has returned, which Eve in sin had lost.  You, the Princess, Mother of the Prince, give life to your servants and room for repentance, prayer for our forgiveness. When you pray, O Most Holy, the whole company of the saints pray; by your prayers, O Queen,  we are reconciled to God. Queen, Mother of all people, fulfill the prayers of the faithful, and after this fragile life lead us to true rest.  Praise be to the Father with the Son, and to the Spirit the Comforter, who has adorned you with heavenly glory beyond all others. Amen.

S. BERNARDI, ABBATIS ET ECCLESIÆ DOCTORIS/Monastic hymns

Ad Laudes matutinas & vesperas: novus (LofH)

Bernárde, gemma cælitum,

laudes, tibi quas pángimus,

in nostra verte gáudia

salútis atque múnera.

Te Christus ussit íntimo

dilectiónis vúlnere

Sponsæque fecit próvidus

scutum, colúmnam, lámpada.

Almus dedit te Spíritus

os veritátis prófluum

et angelórum pábuli

arcána mella próferens.

Amóris æstu cándidi

te Virgo Mater ímbuit,

quam nemo te facúndius

vel prædicávit áltius.

Te quæsiérunt árbitrum

reges, magístri, præsules,

cultórque solitúdinis

fama replésti sæculum.

Sit Trinitáti glória,

quæ se vidéndam lárgiens,

tecum benígna gáudio

nos det perénni pérfrui. Amen.

 

O Bernard, precious gem among those who dwell in heaven, reward the praises, which we sing to you, in our joy and with gifts of salvation.  Christ inflamed you with a wound of interior love, and in his providence made you the shield, the pillar and lamp of his bride, the Church. The life-giving Spirit gave you a fluent voice to speak the truth and reveal sweetly the hidden things of the angels’ food. The Virgin Mother filled you with bright fervor of love, whom no one preached more eloquently and more deeply than you. Kings, judges and prelates sought your counsel, lover of solitude, yet you filled the world with your fame. To the Trinity be glory, who granted you to see himself, with you kindly grant that we may enjoy him with eternal happiness. Amen.

St. Bernard of Clairvaux: from the Monastic Breviary 1962 

Lauds 

Lacte quondam profluentes,

Ite, montes vos procul,

Ite, colles, fusa quondam

Unde mellis flumina;

Israel, jactare late

Manna priscum desine.

Ecce cujus corde sudant,

Cujus ore profluunt

Dulciores lacte fontes,

Mellis amnes aemuli:

Ore tanto, corde tanto

Manna nullum dulcius.

Quaeris unde duxit ortum

Tanta lactis copia;

Unde favus, unde prompta

Tanta mellis sua vitas;

Unde tantum manna fluxit,

Unde tot dulcedines.

Lactis imbres Virgo fudit

Ccelitus puerpera:

Mellis amnes os leonis

Excitavit mortui:

Manna sylvae, ccelitumque

Solitudo proxima.

Doctor o Bernarde, tantis

Aucte caeli dotibus,

Lactis hujus, mellis hujus,

Funde rores desuper;

Funde stillas, pleniore

Jam potitus gurgite.

Summa summo laus Parenti,

Summa laus et Filio:

Far tibi sit, sancte, manans

Ex utroque, Spiritus;

Ut fuit, nunc et per aevum

Compar semper gloria. Amen.

Ye mountains, once flowing with milk, depart to a distance; depart, ye hills that once poured forth streams of honey; Israel, cease to boast freely of your ancient manna.

Behold one from whose heart ebb forth, and from whose mouth flow out sweeter fountains of milk

and rival rivers of honey: than such a mouth, than such a heart no manna could be sweeter.

Thou askest whence such abundance of milk originated; whence the honeycomb, whence the swift flowing sweetness of honey; whence such manna; and whence so many delights.

The showers of milk the Virgin-Mother shed on him from heaven: the mouth of the dead lion was the source of the honeyed rivers: the woods and the solitude so nigh the heavens produced the manna.

O Bernard, O Doctor, enriched with such gifts of heaven, shed down upon us the dews of this milk and of this honey; give us the drops, now that thou possessest the full sea.

Highest praise be to the Sovereign Father, and highest praise to the Son: and be the like to thee, O Holy Spirit, proceeding from them both, as it was, now is, and ever will be, equal glory eternally. Amen.

Matins & Vespers

Iam Regína discúbuit,

Sedens post Unigénitum :

Nardus odórem tríbuit

Bernárdus, tradens spíritum.

Dulcis Regínae gústui

Fructus sui suávitas:

Dulcis eius olfáctui

Nardi Bernárdi sánctitas.

Venit Sponsa de Líbano

Coronánda divínitus,

Ut Bernárdus de clíbano

Veníret Sancti Spíritus.

Quae est ista progrédiens

Velut auróra rútilans?

Quis est iste transíliens

Colles, Sanctis coniúbilans?

Haec glória terríbilis

Sicut castrórum ácies:

Hic grátia mirábilis

Ut Assuéri fácies.

Ora pro nobis Dóminum,

Praedúlcis fumi vírgula:

Inclína Patrem lúminum,

Pastor ardens ut fácula.

Sit Trinitati Gloria,

Per quam triumphus Virginis,

Et Bernardi Felicitas

Manent in caeli curia.

Amen.

NOW that the Queen repose has won,

Enthroned beneath the only Son,

Comes Bernard yielding odors sweet,

And lays his spirit at her feet.

HIS fruit was pleasant to her taste;

His perfume sweet of spirit chaste

Was like to precious ointment poured,

The nard of holy living stored.

BEHOLD, he comes from

Lebanon,

Espousal-crowned as Solomon

In all his glad magnificence,

With powder, myrrh and frankincense.

O WHO is this, as roseate dawn,

Who, looking forth as fair as morn,

With heart awakening from

sleep

Upon the mountain heights doth leap?

O WHO is this, so lovable,

As bannered army terrible?

O thou who, drawn, thy course hast run,

As fair as moon and clear as sun,

BY thy choice sprigs of gathered myrrh

Pray for us sinners when we err,

And plead before the Father's face

With ardent, torch-like flame of grace.

ALL glory to the Trinity

To whom in sweet felicity

The Virgin in her triumph high

Brings Bernard, for eternity.

Amen.