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| Dom Guéranger's The Mystery of Advent |
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Posted by: Stone - 11-22-2020, 11:32 AM - Forum: Advent
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THE LITURGICAL YEAR
By the Rev. Dom Prosper Gueranger
CHAPTER THE SECOND: THE MYSTERY OF ADVENT
If, now that we have described the characteristic features of Advent which distinguish it from the rest of the year, we would penetrate into the profound mystery which occupies the mind of the Church during this season, we find that this mystery of the coming, or Advent, of Jesus is at once simple and threefold. It is simple, for it is the one same Son of God that is coining; it is threefold, because He comes at three different times and in three different ways.
‘In the first coming,’ says St. Bernard, ‘He comes in the flesh and in weakness; in the second, He comes in spirit and in power; in the third, He comes in glory and in majesty; and the second coming is the means whereby we pass from the first to the third.’ [Fifth sermon for Advent].
This, then, is the mystery of Advent. Let us now listen to the explanation of this threefold visit of Christ, given to us by Peter of Blois, in his third Sermon de Adventu:
Quote:‘There are three comings of our Lord; the first in the flesh, the second in the soul, the third at the judgement. The first was at midnight, according to those words of the Gospel: At midnight there was a cry made, Lo the Bridegroom cometh! But this first coming is long since past, for Christ has been seen on the earth and has conversed among men. We are now in the second coming, provided only we are such as that He may thus come to us; for He has said that if we love him, He will come unto us and will take up His abode with us. So that this second coming is full of uncertainty to us; for who, save the Spirit of God, knows them that are of God? They that are raised out of themselves by the desire of heavenly things, know indeed when He comes; but whence He cometh, or whither He goeth, they know not. As for the third coming, it is most certain that it will be, most uncertain when it will be; for nothing is more sure than death, and nothing less sure than the hour of death. When they shall say, peace and security, says the apostle, then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. So that the first coming was humble and hidden, the second is mysterious and full of love, the third will be majestic and terrible. In His first coming, Christ was judged by men unjustly; in His second, He renders us just by His grace; in His third, He will judge all things with justice. In His first, a lamb; in His last, a lion; in the one between the two, the tenderest of friends.’ [De Adventu, Sermon III.]
The holy Church, therefore, during Advent, awaits in tears and with ardour the arrival of her Jesus in His first coming. For this, she borrows the fervid expressions of the prophets, to which she joins her own supplications. These longings for the Messias expressed by the Church, are not a mere commemoration of the desires of the ancient Jewish people; they have a reality and efficacy of their own, an influence in the great act of God’s munificence, whereby He gave us His own Son. From all eternity, the prayers of the ancient Jewish people and the prayers of the Christian Church ascended together to the prescient hearing of God; and it was after receiving and granting them, that He sent, in the appointed time, that blessed Dew upon the earth, which made it bud forth the Saviour.
The Church aspires also to the second coming, the consequence of the first, which consists, as we have just seen, in the visit of the Bridegroom to the bride. This coming takes place, each year, at the feast of Christmas, when the new birth of the Son of God delivers the faithful from that yoke of bondage, under which the enemy would oppress them. [Collect for Christmas day]. The Church, therefore, during Advent, prays that she may be visited by Him who is her Head and her Spouse; visited in her hierarchy; visited in her members, of whom some are living, and some are dead, but may come to life again; visited, lastly, in those who are not in communion with her, and even in the very infidels, that so they may be converted to the true light, which shines even for them. The expressions of the liturgy which the Church makes use of to ask for this loving and invisible coming, are those which she employs when begging for the coming of Jesus in the flesh; for the two visits are for the same object. In vain would the Son of God have come, nineteen hundred years ago, to visit and save mankind, unless He came again for each one of us and at every moment of our lives, bringing to us and cherishing within us that supernatural life, of which He and His holy Spirit are the sole principle.
But this annual visit of the Spouse does not content the Church; she aspires after a third coming, which will complete all things by opening the gates of eternity. She has caught up the last words of her Spouse, ‘Surely I am coming quickly’ [Apoc. xxii. 20]; and she cries out to Him, ‘Ah! Lord Jesus! come!’ [Ibid.]. She is impatient to be loosed from her present temporal state; she longs for the number of the elect to be filled up, and to see appear, in the clouds of heaven, the sign of her Deliverer and her Spouse. Her desires, expressed by her Advent liturgy, go even as far as this; and here we have the explanation of these words of the beloved disciple in his prophecy: ‘The nuptials of the Lamb are come, and His wife hath prepared herself.’ [Ibid. xix. 7].
But the day of this His last coming to her will be a day of terror. The Church frequently trembles at the very thought of that awful judgement, in which all mankind is to be tried. She calls it ‘a day of wrath, on which, as David and the Sibyl have foretold, the world will be reduced to ashes; a day of weeping and of fear.’ Not that she fears for herself, since she knows that this day will for ever secure for her the crown, as being the bride of Jesus; but her maternal heart is troubled at the thought that, on the same day, so many of her children will be on the left hand of the Judge, and, having no share with the elect, will be bound hand and foot, and cast into the darkness, where there shall be everlasting weeping and gnashing of teeth. This is the reason why the Church, in the liturgy of Advent, so frequently speaks of the coming of Christ as a terrible coming, and selects from the Scriptures those passages which are most calculated to awaken a salutary fear in the mind of such of her children as may be sleeping the sleep of sin.
This, then, is the threefold mystery of Advent. The liturgical forms in which it is embodied, are of two kinds: the one consists of prayers, passages from the Bible, and similar formula, in all of which, words themselves are employed to convey the sentiments which we have been explaining; the other consists of external rites peculiar to this holy time, which, by speaking to the outward senses, complete the expressiveness of the chants and words.
First of all, there is the number of the days of Advent. Forty was the number originally adopted by the Church, and it is still maintained in the Ambrosian liturgy, and in the eastern Church. If, at a later period, the Church of Rome, and those which follow her liturgy, have changed the number of days, the same idea is still expressed in the four weeks which have been substituted for the forty days. The new birth of our Redeemer takes place after four weeks, as the first nativity happened after four thousand years, according to the Hebrew and Vulgate chronology.
As in Lent, so likewise during Advent, marriage is not solemnized, lest worldly joy should distract Christians from those serious thoughts wherewith the expected coming of the sovereign Judge ought to inspire them, or from that dearly cherished hope which the friends of the Bridegroom [St. John iii. 29] have of being soon called to the eternal nuptial-feast.
The people are forcibly reminded of the sadness which fills the heart of the Church, by the sombre colour of the vestments. Excepting on the feasts of the saints, purple is the colour she uses; the deacon does not wear the dalmatic, nor the sub-deacon the tunic. Formerly it was the custom, in some places, to wear black vestments. This mourning of the Church shows how fully she unites herself with those true Israelites of old who, clothed in sackcloth and ashes, waited for the Messias, and bewailed Sion that she had not her beauty, and ‘Juda, that the sceptre had been taken from him, till He should come who was to be sent, the expectation of nations.’ [Prov. viii. 31]. It also signifies the works of penance, whereby she prepares for the second coming, full as it is of sweetness and mystery, which is realized in the souls of men, in proportion as they appreciate the tender love of that divine Guest, who has said: ‘My delights are to be with the children of men.’[Gen. xlix. 10]. It expresses, thirdly, the desolation of this bride who yearns after her Beloved, who is long a-coming. Like the turtle dove, she moans her loneliness, longing for the voice which will say to her: ‘Come from Libanus, my bride! come, thou shalt be crowned. Thou hast wounded my heart.’ [Cant. iv. 8, 9].
The Church also, during Advent. excepting on the feasts of saints, suppresses the angelic canticle, Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis; for this glorious song was sung at Bethlehem over the crib of the divine Babe; the tongues of the angels are not loosened yet; the Virgin has not yet brought forth her divine Treasure; it is not yet time to sing, it is not even true to say, ‘Glory be to God in the highest, and peace on earth to men of good will.’
Again, at the end of Mass, the deacon does not dismiss the assembly of the faithful by the words: Ite missa est. He substitutes the ordinary greeting:
Benedicamus Domino! as though the Church feared to interrupt the prayers of the people, which could scarce be too long during these days of expectation.
In the night Office, the holy Church also suspends, on those same days, the hymn of jubilation, Te Deum laudamus.’ [The monastic rite retains it. Tr.] It is in deep humility that she awaits the supreme blessing which is to come to her; and, in the interval, she presumes only to ask, and entreat, and hope. But let the glorious hour come, when in the midst of darkest night the Sun of justice will suddenly rise upon the world: then indeed she will resume her hymn of thanksgiving, and all over the face of the earth the silence of midnight will be broken by this shout of enthusiasm: ‘We praise Thee, O God! we acknowledge Thee to be our Lord! Thou, O Christ, art the King of glory, the everlasting Son of the Father! Thou being to deliver man didst not disdain the Virgin’s womb!’
On the ferial days, the rubrics of Advent prescribe that certain prayers should be said kneeling, at the end of each canonical Hour, and that the choir should also kneel during a considerable portion of the Mass. In this respect, the usages of Advent are precisely the same as those of Lent.
But there is one feature which distinguishes Advent most markedly from Lent: the word of gladness, the joyful Alleluia, is not interrupted during Advent, except once or twice during the ferial Office. It is sung in the Masses of the four Sundays, and vividly contrasts with the sombre colour of the vestments. On one of these Sundays, the third, the prohibition of using the organ is removed, and we are gladdened by its grand notes, and rose-coloured vestments may be used instead of the purple. These vestiges of joy, thus blended with the holy mournfulness of the Church, tell us, in a most expressive way, that though she unites with the ancient people of God in praying for the coming of the Messias (thus paying the debt which the entire human race owes to the justice and mercy of God), she does not forget that the Emmanuel is already come to her, that He is in her, and that even before she has opened her lips to ask Him to save her, she has been already redeemed and predestined to an eternal union with Him. This is the reason why the Alleluia accompanies even her sighs, and why she seems to be at once joyous and sad, waiting for the coming of that holy night which will be brighter to her than the most sunny of days, and on which her joy will expel all her sorrow.
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| Dom Guéranger's History of Advent |
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Posted by: Stone - 11-22-2020, 11:16 AM - Forum: Advent
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THE LITURGICAL YEAR
CHAPTER THE FIRST: THE HISTORY OF ADVENT
[Root of Jesse]
The name Advent [From the Latin word Adventus, which signifies a coming] is applied, in the Latin Church, to that period of the year, during which the Church requires the faithful to prepare for the celebration of the feast of Christmas, the anniversary of the birth of Jesus Christ. The mystery of that great day had every right to the honour of being prepared for by prayer and works of penance; and, in fact, it is impossible to state, with any certainty, when this season of preparation (which had long been observed before receiving its present name of Advent) was first instituted. It would seem, however, that its observance first began in the west, since it is evident that Advent could not have been looked on as a preparation for the feast of Christmas, until that feast was definitively fixed to the twenty-fifth of December; which was done in the east only towards the close of the fourth century; whereas it is certain that the Church of Rome kept the feast on that day at a much earlier period.
We must look upon Advent in two different lights: first, as a time of preparation, properly so called, for the birth of our Saviour, by works of penance; and secondly, as a series of ecclesiastical Offices drawn up for the same purpose. We find, as far back as the fifth century, the custom of giving exhortations to the people in order to prepare them for the feast of Christmas. We have two sermons of Saint Maximus of Turin on this subject, not to speak of several others which were formerly attributed to St. Ambrose and St. Augustine, but which were probably written by St. Cesarius of Aries. If these documents do not tell us what was the duration and what the exercises of this holy season, they at least show us how ancient was the practice of distinguishing the time of Advent by special sermons. Saint Ivo of Chartres, St. Bernard, and several other doctors of the eleventh and twelfth centuries, have left us set sermons de Adventu Domini, quite distinct from their Sunday homilies on the Gospels of that season. In the capitularia of Charles the Bald, in 846, the bishops admonish that prince not to call them away from their Churches during Lent or Advent, under pretext of affairs of the State or the necessities of war, seeing that they have special duties to fulfil, and particularly that of preaching during those sacred times.
The oldest document in which we find the length and exercises of Advent mentioned with anything like clearness, is a passage in the second book of the History of the Franks by St. Gregory of Tours, where he says that St. Perpetuus, one of his predecessors, who held that see about the year 480, had decreed a fast three times a week, from the feast of St. Martin until Christmas. It would be impossible to decide whether St. Perpetuus, by his regulations, established a new custom, or merely enforced an already existing law. Let us, however, note this interval of forty, or rather of forty-three days, so expressly mentioned, and consecrated to penance, as though it were a second Lent, though less strict and severe than that which precedes Easter.
Later on, we find the ninth canon of the first Council of Mâcon, held in 582, ordaining that during the same interval between St. Martin’s day and Christmas, the Mondays, Wednesdays, and Fridays, should be fasting days, and that the Sacrifice should be celebrated according to the lenten rite. Not many years before that, namely in 567, the second Council of Tours had enjoined the monks to fast from the beginning of December till Christmas. This practice of penance soon extended to the whole forty days, even for the laity: and it was commonly called St. Martin’s Lent. The capitularia of Charlemagne, in the sixth book, leave us no doubt on the matter; and Rabanus Maurus, in the second book of his Institution of clerics, bears testimony to this observance. There were even special rejoicings made on St. Martin’s feast, just as we see them practised now at the approach of Lent and Easter.
The obligation of observing this Lent, which, though introduced so imperceptibly, had by degrees acquired the force of a sacred law, began to be relaxed, and the forty days from St. Martin’s day to Christmas were reduced to four weeks. We have seen that this fast began to be observed first in France; but thence it spread into England. as we find from Venerable Bede’s history; into Italy, as appears from a diploma of Astolphus, king of the Lombards, dated 753; into Germany, Spain, &c., of which the proofs may be seen in the learned work of Dom Martène, On the ancient rites of the Church. The first allusion to Advent’s being reduced to four weeks is to be found in the ninth century, in a letter of Pope St. Nicholas I to the Bulgarians. The testimony of Ratherius of Verona, and of Abbo of Fleury, both writers of the tenth century, goes also to prove that, even then, the question of reducing the duration of the Advent fast by one-third was seriously entertained. It is true that St. Peter Damian, in the eleventh century, speaks of the Advent fast as still being for forty days; and that St. Louis, two centuries later, kept it for that length of time; but as far as this holy king is concerned, it is probable that it was only his own devotion which prompted him to this practice.
The discipline of the Churches of the west, after having reduced the time of the Advent fast, so far relented, in a few years, as to change the fast into a simple abstinence; and we even find Councils of the twelfth century, for instance Selingstadt in 1122, and Avranches in 1172, which seem to require only the clergy to observe this abstinence. The Council of Salisbury, held in 1281, would seem to expect none but monks to keep it. On the other hand (for the whole subject is very confused, owing, no doubt, to there never having been any uniformity of discipline regarding it in the western Church), we find Pope Innocent III, in his letter to the bishop of Braga, mentioning the custom of fasting during the whole of Advent, as being at that time observed in Rome; and Durandus, in the same thirteenth century, in his Rational on the Divine Offices, tells us that, in France, fasting was uninterruptedly observed during the whole of that holy time.
This much is certain, that, by degrees, the custom of fasting so far fell into disuse, that when, in 1362, Pope Urban V endeavoured to prevent the total decay of the Advent penance, all he insisted upon was that all the clerics of his court should keep abstinence during Advent, without in an way including others, either clergy or laity, in this law. St. Charles Borromeo also strove to bring back his people of Milan to the spirit, if not to the letter, of ancient times. In his fourth Council, he enjoins the parish priests to exhort the faithful to go to Communion on the Sundays, at least, of Lent and Advent; and afterwards addressed to the faithful themselves a pastoral letter, in which, after having reminded them of the dispositions wherewith they ought to spend this holy time, he strongly urges them to fast on the Mondays, Wednesdays, and Fridays, at least, of each week in Advent. Finally, Pope Benedict XIV, when archbishop of Bologna, following these illustrious examples, wrote his eleventh Ecclesiastical Institution for the purpose of exciting in the minds of his diocesans the exalted idea which the Christians of former times had of the holy season of Advent, and of removing an erroneous opinion which prevailed in those parts, namely, that Advent concerned religious only and not the laity. He shows them that such an opinion, unless it be limited to the two practices of fasting and abstinence, is, strictly speaking, rash and scandalous, since it cannot be denied that, in the laws and usages of the universal Church, there exist special practices, having for their end to prepare the faithful for the great feast of the birth of Jesus Christ.
The Greek Church still continues to observe the fast of Advent, though with much less rigour than that of Lent. It consists of forty days, beginning with November 14, the day on which this Church keeps the feast of the apostle St. Philip. During this entire period, the people abstain from flesh-meat, butter, milk, and eggs; but they are allowed, which they are not during Lent, fish, oil, and wine. Fasting, in its strict sense, is binding only on seven out of the forty days; and the whole period goes under the name of St. Philip’s Lent. The Greeks justify these relaxations by this distinction: that the Lent before Christmas is, so they say, only an institution of the monks, whereas the Lent before Easter is of apostolic institution. But, if the exterior practices of penance which formerly sanctified the season of Advent, have been, in the western Church, so gradually relaxed as to have become now quite obsolete except in monasteries [Our recent English observance of fast and abstinence on the Wednesdays and Fridays in Advent, may, in some sense, be regarded as a remnant of the ancient discipline. Note of the Tr.], the general character of the liturgy of this holy time has not changed; and it is by their zeal in following its spirit, that the faithful will prove their earnestness in preparing for Christmas.
The liturgical form of Advent as it now exists in the Roman Church, has gone through certain modifications. St. Gregory seems to have been the first to draw up the Office for this season, which originally included five Sundays, as is evident from the most ancient sacramentaries of this great Pope. It even appears probable, and the opinion has been adopted by Amalarius of Metz, Berno of Reichnau, Dom Martène, and Benedict XIV, that St. Gregory originated the ecclesiastical precept of Advent, although the custom of devoting a longer or shorter period to a preparation for Christmas has been observed from time immemorial, and the abstinence and fast of this holy season first began in France. St. Gregory therefore fixed, for the Churches of the Latin rite, the form of the Office for this Lent-like season, and sanctioned the fast which had been established, granting a certain latitude to the several Churches as to the manner of its observance.
Tile sacramentary of St. Gelasius has neither Mass nor Office of preparation for Christmas; the first we meet with are in the Gregorian sacramentary, and, as we just observed, these Masses are five in number. It is remarkable that these Sundays were then counted inversely, that is, the nearest to Christmas was called the first Sunday, and so on with the rest. So far back as the ninth and tenth centuries, these Sundays were reduced to four, as we learn from Amalarius, St. Nicholas I, Berno of Reichnau, Ratherius of Verona, &c., and such also is their number in the Gregorian sacramentary of Pamelius, which appears to have been transcribed about this same period. From that time, the Roman Church has always observed this arrangement of Advent, which gives it four weeks, the fourth being that in which Christmas day falls, unless December 25 be a Sunday. We may therefore consider the present discipline of the observance of Advent as having lasted a thousand years, at least as far as the Church of Rome is concerned; for some of the Churches in France kept up the number of five Sundays as late as the thirteenth century.
The Ambrosian liturgy, even to this day, has six weeks of Advent; so has the Gothic or Mozarabic missal. As regards the Gallican liturgy, the fragments collected by Dom Mabillon give us no information; but it is natural to suppose with this learned man, whose opinion has been confirmed by Dom Martène, that the Church of Gaul adopted, in this as in so many other points, the usages of the Gothic Church, that is to say, that its Advent consisted of six Sundays and six weeks.
With regard to the Greeks, their rubrics for Advent are given in the Menaea, immediately after the Office for November 14. They have no proper Office for Advent, neither do they celebrate during this time the Mass of the Presanctified, as they do in Lent. There are only in the Offices for the saints, whose feasts occur between November 14 and the Sunday nearest Christmas, frequent allusions to the birth of the Saviour, to the maternity of Mary, to the cave of Bethlehem, &c. On the Sunday preceding Christmas, in order to celebrate the expected coming of the Messias, they keep what they call the feast of the holy fathers, that is the commemoration of the saints of the old Law. They give the name of Ante-Feast of the Nativity to December 20, 21, 22, and 23; and although they say the Office of several saints on these four days, yet the mystery of the birth of Jesus pervades the whole liturgy.
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| Fr. Goffine: Instruction on Advent |
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Posted by: Stone - 11-22-2020, 11:12 AM - Forum: Advent
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Instructions on Advent
Taken from Fr. Leonard Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year
36th edition, 1880
What ts the meaning of Advent, and what do we understand by the term?
The word Advent signifies coming, and by it is understood the visible coming of the Son of God into this world, at two different times.
When was the first coming of Christ?
It was when the Son of God, conceived of the Holy Ghost in the womb of the immaculate Virgin Mary, was born, according to the flesh, in .the fulness of time, and sanctified the world by His coming, for which the patriarchs and prophets had so longed. (Gen. XLIX. to.; Isai. LXIV. i.; Luke, X. 24.)
Since Christ had not yet come, how could the Just of the Old Law be saved?
Immediately after their sin, God revealed to our first parents that His only-begotten Son would become man and redeem the world. (Gen. III. i$J In the hope of this Redeemer and through His merits, all in the old covenant who participated in His merits by innocence or by penance, and who died in the grace of God, were saved, although they were excluded from heaven until the Ascension of Christ.
When will the second coming of Christ take place?
At the end of the world when Christ will come, with great power and majesty, to judge both the living and the dead.
What is Advent, and why has the Church instituted it?
Advent is that solemn time, immediately preceding Christmas, instituted by the Church in order that we should, in the first place, meditate on the Incarnation of Christ, the love, patience and humility which He has shown us, and prove our gratitude to Him, because He came from the bosom of His heavenly Father into this valley of tears, to redeem us; secondly, that we may prepare ourselves by sincere repentance, fasting, prayer, alms-deeds, and other works pleasing to God, for the coming of Christ and His birth in our hearts, and thus participate in the graces which He has obtained for us; finally, that He may be merciful to us, when He shall come again as judge of the world. "Watch ye, for ye know not at what hour your Lord. will come". (Matt. XXIV. 42.) "Wherefore be you also ready; because at what hour you know not, the Son of man will come". (Matt. XXIV. 44)
How was Advent formerly observed?
Very differently from now. It then commenced with the feast of St. Martin and was observed by the faithful like the Forty Days' Fast, with strict penance and devotional exercises, as even now the most of the religious communities do to the present day. The Church has forbidden all turbulent amusements, weddings, dancing and concerts, during Advent. Pope Sylverius ordered that those who seldom receive Holy Communion should, at least, do so on every Sunday in Advent.
How should this solemn time be spent by Christians?
They should recall, during these four weeks, the four thousand years in which the Just under the Old Law expected and desired the promised Redeemer, think of those days of darkness in which nearly all nations were blinded by Satan and drawn into the most horrible crimes, then consider their own sins and evil deeds and purify their souls from them by a worthy reception of the Sacraments, so that our Lord may come with His grace to dwell in their hearts and be merciful to them in life and in death. Further, to awaken in the faithful the feelings of repentance so necessary for the reception of the Saviour in their hearts, the Church orders that besides the observance of certain fast-days, the altar shall be draped in violet, that Mass shall be celebrated in violet vestments, that the organ shall be silent and no Gloria sung, Unjust to themselves, disobedient to the Church, and ungrateful, indeed, to God are those Christians who spend this solemn time of grace in sinful amusements without performing any good works, with no longing for Christ's Advent into their hearts.
What are Rorate High Masses and why are they celebrated?
They are the solemn high Masses celebrated in some countries in commemoration of the tidings brought to the Blessed Virgin by the Archangel Gabriel, announcing to her that she was to become the Mother of God; they derive their name from the words of the Introit in the Votive Mass, "Rorate coeli desuper." They are celebrated very early in the morning because the Blessed Virgin preceded our Lord, as the aurora precedes the rising sun.
PRAYER IN ADVENT
O God, who by Thy gracious Advent hast brought joy into this world, grant us, we beseech Thee, Thy grace to prepare ourselves by sincere penance for its celebration and for the Last Judgment. Amen.
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| November 16th |
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Posted by: Stone - 11-22-2020, 10:35 AM - Forum: November
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![[Image: saint_gertrude.jpg]](https://sanctoral.com/en/saints/images/saint_gertrude.jpg)
Saint Gertrude
Abbess of Eisleben
(1264-1334)
Saint Gertrude of Eisleben is the most celebrated of several Saints of the same name, and for this reason the ancient authors named her Gertrude the Great. She was born in the year 1264 of a noble Saxon family, and placed at the age of five for education with the Benedictines of Helfta. She dwelt there as a simple religious, very mistrustful of herself, under the direction of an Abbess having the same name as herself. The Abbess' sister was Saint Mechtilde of Hackeborn; and she was the mistress and friend of the young Saint Gertrude, who consulted her excellent teacher whenever she was tempted by vain and useless thoughts, or troubled by doubts suggested by the ancient enemy.
Saint Gertrude learned Latin in her youth, as in those days was customary for persons of her sex who consecrated themselves to God, and she wrote Latin with unusual elegance and force. She also had an uncommon knowledge of Holy Scripture and of all the branches of learning having religion as their object; but one day Our Lord reproached her with having too great a taste for her studies. Afterwards she could find in them nothing but bitterness; but soon Our Lord came to instruct her Himself. For many years she never lost His amiable Presence, save for eleven days when He decided to test her fidelity. Prayer and contemplation were her principal exercise, and to those she consecrated the greater part of her time.
Zeal for the salvation of souls was ardent in the heart of Gertrude. Thinking of the souls of sinners, she would shed torrents of tears at the foot of the cross and before the Blessed Sacrament. She especially loved to meditate on the Passion and the Eucharist, and at those times, too, could not restrain the tears that flowed in abundance from her eyes. When she spoke of Jesus Christ and His mysteries, she ravished those who heard her. One day while in church the Sisters were singing, I have seen the Lord face to face, Saint Gertrude beheld what appeared to be the divine Face, brilliant in beauty; His eyes pierced her heart and filled her soul and flesh with inexpressible delights. Divine love, ever the unique principle of her affections and her actions, was the principle by which she was crucified to the world and all its vanities.
She was the object of a great number of extraordinary graces; Jesus Christ engraved His wounds in the heart of His holy spouse, placed rings on her fingers, presented Himself to her in the company of His Mother, and in her spirit acted as though He had exchanged hearts with her. All these astonishing graces only developed her love for suffering. It was impossible for her to live without some kind of pain; the time she spent without suffering seemed to her to be wasted.
During the long illness of five months from which she would die, she gave not the slightest sign of impatience or sadness; her joy, on the contrary, increased with her pains. When the day of her death arrived in 1334, she saw the Most Blessed Virgin descend from heaven to assist her, and one of her Sisters perceived her soul going straight to the Heart of Jesus, which opened to receive it. Saint Gertrude is one of the great mystics of the Church; the book of her Revelations, recorded out of obedience, remains celebrated. In it she traces in words of indescribable beauty the intimate converse of her soul with Jesus and Mary. She was gentle to all, most gentle to sinners; filled with devotion to the Saints of God, to the souls in purgatory, and above all to the Passion of Our Lord and to His Sacred Heart.
Saint Edmund
Archbishop of Canterbury
(† 1240)
Saint Edmund, Edmundus, or Edme, was born at Abingdon in England towards the end of the twelfth century, the son of very virtuous Christians. His father withdrew from the world before many years passed, and entered a monastery, where he later died; and his pious spouse raised her children in the love and fear of God, accustoming them to an austere life, and by means of little presents, encouraging them to practice mortification and penance.
Edmund, the oldest, with his brother Robert, left his home at Abingdon as a boy of twelve to study in Paris. There he protected himself against many grievous temptations by a vow of chastity, and by consecrating himself to the Blessed Virgin Mary for life. While he was still a schoolboy there, he one day saw the Child Jesus, who told him He was always at his side in school, and accompanied him everywhere he went. He said he should inscribe His Name deeply in his heart, and at night print it on his forehead, and it would preserve him and all who would do likewise, from a sudden death.
His mother fell seriously ill while he was still studying in Paris; he returned home for her final benediction, and she recommended that he provide for his brother and his sisters. When the latter were all received by the Superior of a nearby convent, Edmund was able to return to Paris to complete his studies. He began to profess the liberal arts there and acquired an excellent reputation, striving also to teach virtue to his students and to aid them in all their difficulties. After six years, he was advised by his mother in a dream to abandon the teaching of secular disciplines, and devote himself to learning to know God better. He then became a Doctor of sacred learning, and many who heard him teach left their former occupations to embrace religious life. When ordained a priest, he was the treasurer of the Church of the diocese of Salisbury. There he manifested such charity to the poor that the dean said he was rather the treasure than the treasurer of their church.
The Pope, having heard of his sanctity and his zeal, charged him to preach the Crusade against the Saracens. He was raised in 1234 to the archiepiscopal see of Canterbury. There he fearlessly defended the rights of Church and State against the avarice and greed of Henry III. The complacent ecclesiastics and lords persecuted him in various ways, but could not alter his patience. Finding himself unable, however, to force the monarch to relinquish the benefices which he kept vacant on behalf of the royal coffers, Edmund retired into exile at the Cistercian monastery of Pontigny, rather than appear as an accomplice to so flagrant a wrong. After two years spent in solitude and prayer, he went to his reward. The miracles wrought at his tomb at Pontigny were so numerous that he was canonized in 1247, only a few years after his death. His body was found incorrupt in that year, when it was translated in the presence of Saint Louis IX and his court to Pontigny, from its former resting place in the church of Soisy.
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| November 15th |
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Posted by: Stone - 11-22-2020, 10:33 AM - Forum: November
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Saint Albert the Great
Doctor of the Church
(1207-1280)
Patron of scientists
Saint Albert the Great was born in the region of Ausgbourg, of parents rich in the goods of fortune. From the time he was a child, he manifested in his studies an unusual aptitude for the exact sciences. While he was still a boy, he had himself let down the side of a cliff to examine at close range an eagle's nest which interested him. At the age of fifteen he was already a student of the natural sciences and the humanities at Bologna; Saint Dominic had died in that city the preceding year, 1221, and was buried in the Dominican Convent. Their house, in a suburban area of Bologna, was closely associated with the activities at the University, and students in large numbers were requesting admission to the Order.
Blessed Reginald of Orleans, Dominican, a former professor in Paris, came to preach there in the streets. The second Dominican General, Blessed Jordan of Saxony, a compatriot of Albert and a very eloquent preacher, was in Padua, and when the students of Bologna were transferred there Albert heard him at the Padua Dominican Church. He had already desired to enter the Order, but his uncle opposed to that plan a very vigorous opposition, and Albert was still very young. He dreamed one night that he had become a Dominican but left the Order soon afterwards. The same day he heard Master Jordan preach, and the Dominican General spoke of how the demon attempts to turn aside those who want to enter into religion, knowing that he will suffer great losses from their career in the Church; he persuades them in dreams that they will leave it, or else they see themselves on horseback, or clothed in purple, or as solitaries in the desert, or surrounded by cordial friends; thus he makes them fear entering because they would not be able to persevere. This was precisely Albert's great concern, faced as he was with his uncle's opposition. Afterwards the young student, amazed, went to Blessed Jordan, saying: Master, who revealed my heart to you? And he lost no time then in entering the Order at the age of sixteen, in 1223, having heard the same preacher remark to him personally that he should consider what a pity it would be if his excellent youthful qualities became the prey of eternal fires.
When he had earned the title of Doctor in theology, he was sent to Cologne, where for a long time his reputation attracted many illustrious disciples. The humble Albert, filled with the love of God, taught also in Padua and Bologna, in Saxony, at Fribourg, Ratisbonne and Strasbourg, and when Blessed Jordan of Saxony died in 1237, he occupied his place and fulfilled his functions until 1238, when the election of his successor was held. He returned then to Cologne, where he would encounter a disciple who alone among all of them would suffice for his glory — Saint Thomas Aquinas. This young religious, already steeped in the highest theological studies, was silent among the others, to the point of being called by his fellow students the Mute Ox of Sicily. But Albert silenced them, saying, The bellowings of this ox will resound throughout the entire world.
From Cologne, Saint Albert was called to the University of Paris, with his dear disciple. There his genius appeared in all its brilliance, and there he composed a large number of his writings. Later, obedience took him back to Germany as Provincial of his Order. Without a murmur, he said farewell to his cell, his books, and his numerous disciples, and as Provincial thereafter journeyed with no money, always on foot, visiting the numerous monasteries under his jurisdiction, throughout an immense territory in which were included Austria, Bavaria, Saxony, and other regions even to Holland.
He was no longer young when he had to submit to the formal order of the Pope and accept, in difficult circumstances, the episcopal see of Ratisbonne; there his indefatigable zeal was rewarded only by harsh trials, in the midst of which his virtue was perfected. When, in response to his persevering requests to be relieved of the responsibilities of a large see, Pope Urban IV restored to him the conventual peace of his Order, he was nonetheless obliged to take up his apostolic journeyings again. Finally he could enter into a definitive retreat, to prepare for death. One is astonished that amid so many labors, journeys and works of zeal, Albert could find the time to write on the natural sciences, on philosophy and theology, works which form from twenty-one to thirty-eight volumes, depending on the edition — and one may ask in which of his titles he most excelled, that of scholar, of Saint, or of Apostle.
He died, apparently of fatigue, at the age of seventy-three, on November 15, 1280, and his body was buried in Cologne in the Dominican church. He had to wait until December 16, 1931 for the honors of canonization and the extension of his cult to the universal Church. Proclaiming his holiness, Pope Pius XI added the glorious title, so well merited, of Doctor of the Church. From time immemorial, he has been known as Albert the Great.
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| November 14th |
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Posted by: Stone - 11-22-2020, 10:27 AM - Forum: November
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Saint Josaphat
Archbishop and Martyr
(1584-1623)
Born in 1584 in Vladimir, a city of ancient Poland, Saint Josaphat was the son of Gabriel Kuncewicz. His was a family of honorable Christians of the Greco-Slavic rite, in use among the Russians. His mother took care to raise him in the fear of God, and in his tender heart formed the first longings for virtue. He was never in any way lightheaded, but separated willingly from the games of his companions to pray. He made excellent progress in his studies, always preferring the sacred branches to the profane, and for thirty years he recited each day, without ever failing even once to do so, a large section of the Divine Office which he learned by heart.
At twenty years of age Josaphat deplored the situation of religion in Poland. In 1596, the Ruthenian Church was divided into two contending parties — the Unionates and those who persevered in schism. He saw divisions growing in the Church, and that few were remaining faithful to the Holy See, to safeguard the true orthodoxy and their eastern rites. He studied philosophy and theology under two famous Jesuits, and decided to enter religious life. When his employer, who was childless and wished to keep him, offered him his commerce as his adopted son, he declined that offer without hesitating, and entered the Convent of the Trinity at Vilna, where Basilian religious submissive to the Holy See were residing. He received the religious habit and was professed in 1604.
Saint Josaphat was ordained a priest and began to preach in various churches of the city, bringing back many dissidents to the Union. He was invited also to preach and govern in various regions of the land; he accepted to become head of a monastery at Bytene. He restored there celebrated sanctuaries, built a convent, and converted, among others, one of the most zealous of the dissidents. In 1614 Josaphat's friend Joseph Routski became Archbishop of the city of Vilna, and recalled his holy former companion to that city, confiding the monastery of the Trinity to him. Saint Josaphat never made harsh reproaches, but corrections warmed by a wholly paternal affection. The conversion of the separated brethren continued through the preaching of the one called by the Uniates The Scourge of the Schismatics, whereas the latter called him The Ravisher of Souls.
He became the Archbishop of Polotsk in 1617 at the age of thirty-eight, on the very day when, six years later, he would earn the consecration of blood, November 12th. He restored five major cathedrals and several lesser ones; he aided the poor, stripping himself often of the most necessary objects or funds. He maintained total frugality in his residence; he recovered certain properties retained unjustly by powerful lords of the region, through his mildness of language in the lawcourts, to which he had recourse for that purpose. But he was soon to acquire, in a certain Melece Smotritski, a formidable enemy, who had himself consecrated, in Russia, Archbishop of the same city as Josaphat, with other aspirants to like authority. Despite the opposition of King Sigismond of Poland, who forbade all his subjects to have any communication with the usurper, the latter won adherents. The people of the city of Vitebsk, a little like those of Jerusalem, who in one week's time changed their hosanna's into tolle's, turned toward the newcomers in large numbers, and in an uprising succeeded in giving eighteen wounds to the head of the Archdeacon of the church, and leaving for dead another official, bathed in his blood.
When their Archbishop went there to calm the tumult in 1623, knowing well that his hour had come, in effect he was most cruelly assassinated and his body profaned; he was in his forty-fourth year. His mortal remains were recovered after five days from the waters of a river, and exposed for nine days, constantly emitting a fragrance of roses and lilies. A councillor of Polotsk, where the body was returned, abandoned the schism merely at the sight of the archbishop's beautiful countenance. Many of the parricides struck their breasts, and did likewise. The Archbishop had gone gladly to his death, offering his life that the schism might end; he had said as much beforehand. Four years after his death the author of the troubles, Smotritski, the false archbishop, after many combats made a decisive step and consecrated his life to penance, prayer and the defense of the Union. Such changes of heart are indeed the greatest of miracles, won by the sanctity of the true servants of God.
About five years after Saint Josaphat's martyrdom his body was found intact, though the clothing had rotted away. Again in 1637 it was still white and supple. A beautiful silver reliquary was made for it, with a life-size image of the reclining Saint surmounting it. The body was again exposed intact in 1767. It was eventually taken to the Basilica of Saint Peter in Rome. Pope Leo XIII canonized Saint Josaphat in 1867.
Saint Laurence O’Toole
Archbishop of Dublin, Martyr
(1125-1180)
Saint Laurence was the son of the king of Leinster in Ireland, born about the year 1125. His birth caused such great joy to his father, that in thanksgiving, to honor Christ, he pardoned a vassal who was an enemy and even chose him for sponsor of the child. They were stopped on the way to church by a man who was regarded as a prophet, and who told them in verse that the child would be magnificent on earth and glorious in heaven, and that his name must be Laurence. Though the king had decided otherwise, the infant was indeed given that name of predilection.
When only ten years old, his father delivered him up as a hostage to a rival prince who required this gage of his sincerity when there was a question of a treaty of peace, but who treated the child with great inhumanity, leaving him to suffer hunger and cold and other incommodities until his health was nearly ruined. His father, hearing of this, by menaces obliged the tyrant to put him temporarily in the hands of the Bishop of Glendenoch in the county of Wicklow. The holy youth was soon cured and, by his fidelity in corresponding with the divine grace, he grew to be a model of virtues. When his father came for him, he declared he desired to enter into the service of the Church and remain with the good bishop. To this his father willingly agreed.
On the death of the bishop, who was also Abbot of a monastery of the same city, Saint Laurence was chosen Abbot in 1150, though only twenty years old, and doubting his competence. Nonetheless he governed with a paternal spirit, employing all his revenues during a famine in the province, to procure food for the needy, remedies for the sick, and aid of all kinds for the unfortunate. Never did he use his revenues, even when prosperity returned, for anything but care of the poor, repairs for ruined or decrepit churches or the construction of new ones, and the foundation of hospitals. When the see of Glendenoch became vacant once more in 1161, it was Saint Laurence who was chosen to fill it; and although he could not resolve to accept that new dignity, he was obliged soon afterwards to become Archbishop of Dublin, and he was told that to refuse would be to resist the Will of God.
He established a regular life for the Canons of his cathedral, according to the example of Saint Augustine, and he himself followed all the rules with exactitude, sharing their table, their prayer and their silence. Each year he made a retreat of forty days in a cavern a few miles from the city, fasting on bread, water and vegetables. When he came forth afterwards he preached with so much zeal against the disorders of the province, that even hardened hearts could not resist the force of his words.
About the year 1171 Saint Laurence was obliged, for the affairs of his diocese, to go to England to see the king, Henry II, who was then at Canterbury. He was received by the Benedictine monks of Christ Church with the greatest honor and respect. On the following day, as the holy Archbishop was advancing to the altar to officiate, a maniac, who had heard much of his sanctity and who thought it would be a gift to the Church to make of him another martyr in the likeness of Saint Thomas Becket, struck him a violent blow on the head. All present concluded that he was mortally wounded; but the Saint recovered his senses and asked for some water, which he blessed. He then requested that the wound be washed with it, and the blood was immediately stanched; and the archbishop celebrated Mass. He obtained the offender's pardon from the king. His prayers brought about many miracles, including the return to their senses for those who had become alienated, a miracle rare in the history of religion. After he attended a General Council in Rome in 1179, the Pope made him his legate for all of Ireland, and he visited all its provinces to re-establish ecclesiastical discipline everywhere.
In 1175 Henry II of England became offended with Roderick, the monarch of Ireland, and Saint Laurence undertook another journey to England to negotiate a reconciliation between them. Henry was so moved by his piety, charity and prudence that he granted him everything he asked, and left the whole negotiation to his discretion. Saint Laurence died while still in France, in the city of Eu on the border of Normandy and Picardy. He was unable to make a testament, as this perfect Archbishop had given all he had, and literally had nothing to leave to others. He ended his journey here below on the 14th of November, 1180, and was buried in the church of the abbey at Eu.
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| November 13th |
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Posted by: Stone - 11-22-2020, 09:49 AM - Forum: November
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Saint Stanislaus Kostka
Jesuit
(1550-1568)
Patron of Poland, young students and those with broken bones
Saint Stanislaus Kostka was born in Poland in 1550, of a noble Polish family. At the age of fourteen he was sent with his older brother Paul to study at the Jesuit College in Vienna. Twice a day he would pray at length in the chapel, and he never failed to recite a crown of the Rosary. He avoided the company of students too free in their speech and behavior, and often fasted and inflicted on himself a rude discipline. His love for God did not cease to augment with these practices, and he decided to make a vow to enter the Company of Jesus. He told his confessor of it only six months later, as he wanted it to remain unknown until he would be in a position to carry it out.
He fell ill, and the demon appeared in his room under the form of a black dog which lunged at his throat. The young Saint drove him away with the sign of the Cross; but his illness was growing worse. He was lodged in the residence of a Protestant who would not permit the Blessed Sacrament to be brought to him. Saint Stanislaus remembered having read that those who invoked Saint Barbara never died without the Sacraments, and he begged that she would assist him in his danger and not permit that he die without the Viaticum. His prayer was answered; one night, when his life was despaired of, he saw this beautiful virgin-martyr, accompanied by two Angels, enter his room with the Blessed Sacrament. He was greatly consoled by this favor and another which immediately followed it; the Blessed Virgin also appeared and assured him that God wanted him to enter the Jesuit Society. Soon he felt better and was restored to complete health.
He was still too young to enter the Order in Vienna without his parents' permission; he therefore determined to go to another province where it might be possible. Stanislaus had always been gentle and cheerful, and his sanctity was felt as a reproach by his brother Paul, who had been surveying him constantly and often spoke rudely to him, even going so far as to strike him. Stanislaus nonetheless succeeded in evading him when he left for Augsbourg, dressed as a beggar, to go to Father Peter Canisius, Provincial of Upper Germany, with letters of recommendation he had received from a Father of the Company. His brother, when he realized he had left, pursued him, but even though Stanislaus was on foot, passed him by without recognizing him. A little farther on, Paul's horses refused to advance and he was obliged to return to Vienna.
Saint Peter sent Stanislaus to Rome, a very long distance in those days, over a rugged and dangerous road, where rocks, mountains and rivers made the journey very difficult. Saint Francis of Borgia received him in Rome as a treasure sent by God, and he was clothed in the Jesuit habit in October 1567. His father was very irritated, but the son answered his letters with modesty and firmness, and continued to apply himself to every practice that might lead him closer to God and religious perfection. In ten months it is said that he advanced more than many do over a period of fifty or sixty years. During those ten short months he always had Our Lady in his mind, in his heart and on his lips. A custom was introduced for the novices during his sojourn in Rome; they would turn toward Her church of Saint Mary Major and ask, kneeling, for Her benediction; this practice has been conserved in the Roman novitiate ever since that time.
The fervent novice ardently desired to be in heaven on the feast of Her Assumption; he fell ill of a fever on the 9th of August, and it was revealed to him that his desire would be fulfilled. In effect, his holy soul departed to rejoin His Heavenly Mother, when She came to claim him at a little after 3 o'clock on the morning of the 15th of August, 1568. He was eighteen years old. We often see him with the Infant Jesus in his arms, because when Our Lady came to cure him in Vienna with Her Divine Treasure in Her arms, She had placed the Infant Saviour on his bed. Many illnesses were cured at his tomb, and his body was found incorrupt three years after his death. He was soon considered as a Saint in Italy and Poland; in 1604 he was declared Blessed and was canonized in 1726. Paul Kostka wept for long years over his mistreatment of his younger brother, and was about to enter the Society of Jesus himself in 1607, when he died suddenly on November 13th, anniversary of the discovery of the incorrupt remains of Saint Stanislaus.
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Saint Didacus or Diego
Franciscan Confessor
(† 1463)
Saint Didacus was born in Andalusia in Spain, towards the beginning of the fifteenth century. He was remarkable from childhood for his love of solitude, and for conversations concerning holy things. When still young he retired to live with a hermit not far from his village, where he spent several years in vigils, fasting, and manual work. Like the Fathers of the desert, he made baskets and other objects with willow branches and gave them to those who brought alms to the two hermits.
God inspired him to enter into the Order of the seraphic Saint Francis; he did so at the convent of Arrizafa, not far from Cordova. He did not aspire to ecclesiastical honors, but to the perfection and inviolable observance of his Rule — an admirable ideal, the practice of which, according to Saint Thomas Aquinas, is equivalent to martyrdom in merit. He made himself the servant of all his brethren. Any occupation was his choice. All his possessions were a tunic, a crucifix, a rosary, a prayer book and a book of meditations; and these he did not consider as his own and wanted them to be the most worn of all that were in the house. He found ways to nourish the poor who came to the convent, depriving himself of bread and other food given him, and if unable to do so consoled them with such gentle words that they left with profit nonetheless.
At one time he was sent by his superiors to the Canary Islands, and went there joyfully, hoping to win the crown of martyrdom. Such, however, was not God's Will. After making many conversions by his example and holy words, he was recalled to Spain. He was assigned to the care of the sick and when he went to Rome for the Jubilee year of 1450, with 3,800 other religious of his Order, most of whom fell ill there, he undertook to care for them, succeeding in procuring for them all they needed even in that time of scarcity.
Saint Didacus one day heard a poor woman lamenting, and learned that she had not known that her seven-year-old son had gone to sleep in her large oven; she had lighted a fire, and lost her senses when she heard his cries. He sent her to the altar of the Blessed Virgin to pray and went with a large group of persons to the oven; although all the wood was burnt, the child was taken from it without so much as a trace of burns. The miracle was so evident that the neighbors took the child in triumph to the church where his mother was praying, and the Canons of the Church dressed him in white in honor of the Blessed Virgin. Since then, many afflicted persons have invoked the Mother of Heaven there.
After a long and painful illness, Saint Didacus ended his days in 1463, embracing the cross which he had so dearly loved during his entire life. He died having on his lips the words of the hymn, Dulce lignum [Sweet wood - a chant of Good Friday]. His body remained incorrupt for several months, exposed to the devotion of the faithful, ever exhaling a marvelous fragrance. He was canonized in 1588; Philip II, king of Spain, had labored to obtain that grace after his own son was miraculously cured in 1562 by the relics of the Saint, when he had fallen from a ladder and incurred a mortal wound on his head.
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| November 12th |
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Posted by: Stone - 11-22-2020, 09:32 AM - Forum: November
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Saint Martin I
Pope and Martyr
(† 655)
Saint Martin, who occupied the Roman See from 649 to 655, was a native of Toscany, and became celebrated amid the clergy of Rome for his learning and his sanctity. When he was elected Pope, Rome echoed with cries of joy; the clergy, the Senate and the people gave witness to their great satisfaction, and the emperor approved this happy choice. He did not disappoint the hopes of the Church; piety towards God and charity to the poor were his two rules of life. He repaired churches falling into ruin and restored peace between divergent factions, but his greatest concern was to maintain in the Church the precious heritage of the true faith.
For this purpose he assembled in the Lateran Church a Council of a hundred bishops, which condemned the principal heads of the eastern Monothelite heresy, again raising its head. Saint Martin himself sent out an encyclical letter to all prelates, showing that a spurious Credo circulating in the east was erroneous, and excommunicating all who followed it. He incurred the enmity of the Byzantine court and even of two patriarchs, by his energetic opposition to their errors, and the Exarch of Ravenna, representing the oriental Emperor Constant II in Italy, went so far as to endeavor to procure the assassination of the Pope while he stood at the altar in the Church of Saint Mary Major. The would-be murderer, a page of the Exarch, was miraculously struck blind, however, and his lord refused to have any further role in the matter. But the eastern Emperor's successor had no such scruples. After having the holy Pontiff accused of many fabricated misdeeds, he seized Saint Martin — who did not resist or permit resistance, for fear of bloodshed in Rome — then had him conveyed to Constantinople on board a vessel bound for that port. None of his clergy were permitted to accompany him; he was boarded at night in secret.
After a three month's voyage the ship anchored at the island of Naxos in the Aegean Sea, where the Pope was kept in confinement for a year, then finally brought in chains to the imperial city in 654, where he was imprisoned for three months. When he appeared before his judge he was unable to stand without support; but the pitiless magistrate heard his accusers and sentenced him to be chained and dragged through the streets of the city. He bade farewell to his companions in captivity before he left, banished to the present-day Crimea (the Chersonese in those days), saying to them when they wept: Rejoice with me that I have been found worthy to suffer for the name of Jesus Christ. There, where a famine prevailed, he lingered on for four months, abandoned to sickness and starvation but maintaining perfect serenity, until God released him by death from his tribulations on the 12th of November, 655. In a letter he sent from there, which has been conserved, the Pope wrote: For this miserable body, the Lord will have care; He is near. What is there to alarm me? I hope in His mercy, it will not be long before it terminates my career.
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| November 11th - St. Martin of Tours |
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Posted by: Stone - 11-22-2020, 09:07 AM - Forum: November
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Saint Martin of Tours
Missionary Bishop, Apostle of France
(† 397)
Patron of soldiers
Saint Martin, born in Pannonia (Hungary), followed his father, a military tribune in the service of Rome, to Italy. Although he was raised in paganism, he felt nothing but contempt for its cult, and as though he were Christian by nature, he took pleasure only in the assemblies of the faithful, which he attended despite his family's opposition. When he was fifteen years old, he was forcibly enrolled in the Roman armies and went to serve in Gaul, the land he was predestined to evangelize one day. What would become of this young boy, when exposed to the libertinage of the camps? Would his faith not be obliterated? No, for God was watching over His vessel of election.
The most famous episode of this period in his life is his meeting with a poor man almost naked in the dead of winter, and trembling with cold. Martin did not have a penny to give him, but he remembered the text of the Gospel: I was naked, and you clothed Me. My friend, he said, I have nothing but my weapons and my garments. And taking up his sword, he divided his cloak into two parts and gave one to the beggar. The following night he saw Jesus Christ in a dream, clothed with this half-cloak and saying to His Angels: It is Martin, still a catechumen, who covered Me. Soon afterwards he received Baptism.
Disinterested charity, purity, and bravery distinguished the life of the young soldier. He obtained his discharge at the age of about twenty. Martin succeeded in converting his mother, but was driven from his home by the Arians. He took refuge with Saint Hilary, Bishop of Poitiers. After having given striking proofs of his attachment to the faith of Nicea, he founded near Poitiers the celebrated monastery of Ligugé, the first in Gaul. The brilliance of his sanctity and his miracles raised him in 372 to the episcopal throne of Tours, despite his lively resistance. His life thereafter was but a continual succession of prodigies and apostolic labors. His flock, though Christian in name, was still pagan at heart. Unarmed and attended only by his monks, Martin destroyed the heathen temples and groves, and completed by his preaching and miracles the conversion of the people. His power over demons was extraordinary. Idolatry never recovered from the blows given it by Saint Martin.
After having visited and renewed his diocese, the servant of God felt pressed to extend his journeyings and labors beyond its confines. Clothed in a poor tunic and a rude cloak, and seated on an ass, accompanied only by a few religious, he left like a poor missionary to evangelize the countryside. He passed through virtually all the provinces of Gaul, and neither mountains, nor rivers, nor dangers of any description stopped him. Everywhere his undertakings were victorious, and he more than earned his title of the Light and the Apostle of Gaul.
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| November 10th |
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Posted by: Stone - 11-22-2020, 08:43 AM - Forum: November
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Saint Andrew Avellino
Theatine Priest
(† 1608)
After a holy youth devoted to serious studies of philosophy and the humanities in Venice, Lancelot Avellino was ordained priest by the bishop of Naples. He was assigned to the chaplaincy of a community of nuns, sadly in need of reform; his intrepid courage and perseverance finally overcame many difficulties, and regular observance was restored in the monastery. Certain irritated libertines, however, decided to do away with him and, waiting for him when he was about to leave a church, felled him with three sword thrusts. He lost much blood, but his wounds healed perfectly without leaving any trace. The viceroy of Naples was ready to employ all his authority to punish the authors of this sacrilege; the holy priest, not desiring the death of sinners but rather their conversion and their salvation, declined to pursue them. One of them, however, died soon afterwards, assassinated by a man who wished to avenge a dishonor to his house.
He was still practicing law, which he had studied in Naples; one day a slight untruth escaped him in the defense of a client, and he conceived such regret for his fault that he vowed to practice law no longer. In 1556, at the age of thirty-six, he entered the Theatine Order, taking the name of Andrew out of love for the cross. After a pilgrimage to Rome to the tombs of the Apostles, he returned to Naples and was named master of novices in his Community, a duty he fulfilled for ten years. He was also chosen to be Superior of the house there, and then was sent out to found two houses elsewhere, at Milan and Piacenza. At the latter city he again met the opposition of libertines; but the Duke of Parma, to whom letters accusing him were directed, was completely charmed when he met him, and regarded him thereafter as a Saint.
He then became Superior of the Milan foundation, where his friendship with Saint Charles Borromeo took root; the two Saints conversed together often. And Saint Andrew, with his admirable simplicity, confided to the Archbishop that he had seen Our Lord, and that since that time the impression of His divine beauty, remaining with him constantly, had rendered insipid all other so-called beauties of the earth. Petitions were presented to Pope Gregory XIV to make him a bishop, but he declined that honor with firmness, having always desired to remain obedient rather than to command. When his term as superior ended, he was successful in avoiding the government of another Theatine residence for only three years, then became superior at Saint Paul of Naples.
Once when Saint Andrew was taking the Viaticum to a dying person and a storm extinguished the lamps, a heavenly light surrounded him, guided his steps, and sheltered him from the rain. But he was far from exempt from sufferings. His horse threw him one day on a rough road, and since his feet were caught in the stirrups, dragged him for a long time along this road. He invoked Saint Dominic and Saint Thomas Aquinas, who came to him, wiped his face covered with blood, cured his wounds, and even helped him back onto the horse. He attributed such episodes to his unworthiness, believing he was among the reprobate, but Saint Thomas once again came to him, accompanied by Saint Augustine, and restored his confidence in the love and mercy of God.
On the last day of his life, November 10, 1608, Saint Andrew rose to say Mass. He was eighty-eight years old, and so weak he could scarcely reach the altar. He began the Judica me, Deus, the opening prayer, but fell forward, the victim of apoplexy. Laid on a straw mattress, his whole frame was convulsed in agony, while the ancient fiend, in visible form, advanced as though to seize his soul. Then, while the onlookers prayed and wept, he invoked Our Lady, and his Guardian Angel seized the monster and dragged it out of the room. A calm and holy smile settled on the features of the dying Saint and, as he gazed with a grateful countenance on the image of Mary, his holy soul winged its way to God.
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| November 9th |
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Posted by: Stone - 11-22-2020, 08:24 AM - Forum: November
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Saint Theodore the Recruit
Martyr in Asia Minor
(† 306)
Saint Theodore Tyro, one of the most celebrated of the oriental martyrs, was born of a noble family in the East, and enrolled while still a youth in the imperial army. Early in 306, when he had just joined the legion and marched with its soldiers into the Pont, the Roman Emperor issued an edict requiring all Christians to offer sacrifice. The young man was faced with the choice between apostasy and death. He declared before his commander that he was ready to be cut in pieces and offer up every limb to his Creator, who had died for him. Wishing to conquer him by gentleness, the commander left him in peace for a while, that he might think over his resolution.
He profited from his liberty to fortify other confessors for martyrdom, and in his ardor for the downfall of idolatry he set fire to a temple dedicated to the goddess Cybel, called the mother of the gods. He did not attempt to conceal his act, but when arrested admitted at once that he was the author of it, and that he had undertaken it to prevent the sacrileges committed every day in that place of abomination. The judge could not persuade him to renounce this crime and adore the empire's divinities; he therefore had him cruelly whipped and then shut up in a solitary cell with the order to give him nothing to eat and let him die of hunger.
Our Lord visited him during the night and consoled him, and He told his servant He Himself would nourish him invisibly. This visit filled him with such joy that he began to sing; and at the same moment, Angels in white robes appeared in his prison, to sing hymns of joy with him. The jailers and guardians all witnessed this spectacle, as did also the judge Publius who had condemned him, but none of them were touched by it. They gave him an ounce of bread and a flask of water every day, only to prolong his martyrdom. The Saint refused these offerings.
When the authorities made him fine promises and attempted to persuade him to conform, he protested that never would he say one word or make one gesture contrary to the fidelity he owed to his sovereign Lord. He was again beaten and tortured with iron hooks, then burnt with torches, and condemned finally to be burnt alive, to punish him for the fire he had ignited. He made the sign of the Cross, and filled with faith, hope and pure love of God, gave up to Him his beautiful soul, victorious and laden with merits. The year was 304. The Christians saw his soul rise to heaven like a flash of light and fire.
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![[Image: dedication_of_the_lateran_basilica.jpg]](https://sanctoral.com/en/saints/images/dedication_of_the_lateran_basilica.jpg)
Dedication of the Lateran Basilica
The Church of the Most Holy Saviour, Rome
The residence of the Popes which was named the Lateran Palace was built by Lateranus Palutius, whom Nero put to death to seize his goods. It was given in the year 313 by Constantine the Great to Saint Miltiades, Pope, and was inhabited by his successors until 1308, when they moved to Avignon. The Lateran Basilica built by Constantine near the palace of the same name, is the first Basilica of the West. Twelve councils, four of which were ecumenical, have assembled there, the first in 649, the last in 1512.
If for several centuries the Popes have no longer dwelt in the Palace, the primacy of the Basilica is not thereby altered; it remains the head of all churches. Saint Peter Damian wrote that just as the Saviour is the Head of the elect, the church which bears His name is the head of all the churches. Those of Saints Peter and Paul, to its left and its right, are the two arms by which this sovereign and universal Church embraces the entire earth, saving all who desire salvation, warming them, protecting them in its maternal womb.
The Divine Office narrates the dedication of the Church by the Pope of Peace, Saint Sylvester:
It was the Blessed Pope Sylvester who established the rites observed by the Roman Church for the consecration of churches and altars. From the time of the Apostles there had been certain places dedicated to God, which some called oratories, and others, churches. There, on the first day of the week, the assembly was held, and there the Christian people were accustomed to pray, to hear the Word of God, and to receive the Eucharist. But never had these places been consecrated so solemnly; nor had a fixed altar been placed there which, anointed with sacred chrism, was the symbol of Our Lord Jesus Christ, who for us is altar, victim and Pontiff. But when the Emperor Constantine through the sacrament of Baptism had obtained health of body and salvation of soul, a law was issued by him which for the first time permitted that everywhere in the world Christians might build churches. Not satisfied to establish this edict, the prince wanted to give an example and inaugurate the holy labors. Thus in his own Lateran palace, he dedicated a church to the Saviour, and founded the attached baptistry under the name of Saint John the Baptist, in the place where he himself, baptized by Saint Sylvester, had been cured of leprosy. It is this church which the Pontiff consecrated in the fifth of the ides of November; and we celebrate the commemoration on that day, when for the first time in Rome a church was thus publicly consecrated, and where a painting of the Saviour was visible on the wall before the eyes of the Roman people.
When the Lateran Church was partially ruined by fires, enemy invasions, and earthquakes, it was always rebuilt with great zeal by the Sovereign Pontiffs. In 1726, after one such restoration, Pope Benedict XIII consecrated it anew and assigned the commemoration of that event to the present day. The church was afterwards enlarged and beautified by Popes Pius IX and Leo XIII.
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| November 8th |
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Posted by: Stone - 11-22-2020, 08:06 AM - Forum: November
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Saint Godfrey or Geoffrey
Bishop of Amiens
(ca. 1066-1115)
Saint Godfrey was born about 1066 at Molincourt in France of a distinguished Christian family. He arrived late in the lives of his parents, who had begged the prayers of the holy abbot of Mount Saint Quentin, desiring to have a child they could consecrate to God. Their prayers and those of the religious of the monastery of Mount Saint Quentin were answered in the same year. The child was baptized by the Abbot and later confided to him to be educated. Eventually Godfrey's father entered a monastery of Our Lady which he had enriched by his alms; and his mother spent her declining years in various good works.
Godfrey was given the charge of taking care of the sick, and exercised it with such great charity that he was also named hospitaller, to receive the poor at the gate. For assistance in that second duty he had his older brother Odon, who after many years in the military career had come to join him in the religious life. His brother would later die a holy death in the same abbey of Mount Saint Quentin.
When Saint Godfrey was 25 years old his abbot told him to prepare for the priesthood. He received the Sacrament of Holy Orders from the bishop of Noyon, in which diocese the abbey of Mount Saint Quentin is situated. Not long afterwards, the abbey of Our Lady of Nogent, whose abbot was incapacitated by illness, voted to obtain Godfrey in that office, and the abbot of Mount Saint Quentin consented to the sacrifice of his dear spiritual son for that purpose. The pleas of the disciple based on his youth and inexperience were not heeded, and in 1095 he became Abbot of Nogent, where the buildings were crumbling and only six monks and two young novices remained. He renovated the edifices and built a hostelry for pilgrims and the sick poor; and in this hostelry he himself continued to labor on their behalf. Soon the monastery filled up with vocations, drawing even two illustrious abbots from elsewhere, who desired to serve under this master.
When a severe drought was devastating the fields and flocks of the region, the bishop of Soissons, Hugh de Pierrefonds, went to Godfrey to ask his counsel; the holy abbot prescribed a fast in the manner of Ninevah — even the animals were to participate. On the first day of the fast, when the abbot rose to preach in the vast Church of Saint Steven, before the assembled people, the sky suddenly darkened, and so heavy a rain fell that the people were not a little inconvenienced on returning home.
When the aged bishop of Amiens died soon afterwards, its residents chose Godfrey to be their bishop, and went to a legate of the Holy See to ask him to intercede with the abbot to obtain his consent. When this decision was related to Godfrey he would have fled, but the order of the legate prevented his flight. Moreover, he had already had a vision of Saint Firmin, first Bishop of Amiens and martyr, advising him of this forthcoming new responsibility. He therefore submitted to the clear designs of Providence. After Saint Godfrey obtained a beautiful new reliquary for the relics of Amiens' first bishop, the confidence of the people in their patron Saint, Saint Firmin, redoubled. A prayer to him by Saint Godfrey, asking for sunshine on the day of the translation of the relics, was the occasion; a fog so heavy one could scarcely see, lifted, and the sun at once shone brilliantly in the sanctuary.
As bishop he did not cease to take care of the poor and the sick. When some lepers came to him he commanded his cook to prepare food for them; four hours later nothing had yet been done, and he himself went to the kitchen and found a large, prepared salmon which he took to the famished lepers. The cook remonstrated with him, and the Saint told him that it was injustice to allow the poor to die of hunger while unworthy bishops enjoyed food that was too succulent.
When troubles occasioned by the contemporary quarrel over investitures devastated the city of Amiens, the holy bishop thought it well to resign his office and retire to the Grand Chartreuse, and did so. The archbishop of Rheims, however, could not approve such an action, and reproached the residents of Amiens when they brought up the question of a successor. The affair was referred to a Council to be held at Soissons in January of 1115. A letter was sent by the Council to the religious of Saint Bruno, begging them not to retain the bishop of Amiens, but to send him back to his see; and Godfrey with tears resigned himself to obeying the orders of the king and the Council. His declining years were not exempt from sufferings; the city of Amiens was decimated by a fire which spared only the church of Saint Firmin, the episcopal palace and a few houses of the poor. The people had not listened to the exhortations of their bishop when their prevarications enkindled the wrath of God. He died on November 8, 1115, in perfect serenity, having given his farewell blessing to the religious of the monastery of Soissons, where he had been taken, after falling ill during a journey there. His tomb was illustrated by many miracles.
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Four Crowned Martyrs
Laymen, Martyrs
(306)
Patrons of stonemasons, sculptors, and marble workers
The four crowned martyrs were Severus, Severian, Carpophorus, and Victorunus, who were tortured and put to death by order of Emperor Diocletian. The emperor had them beaten with leaded scourges until they died. The bodies were recovered and buried on the Via Lavicana. Later, in 841, Pope Leo IV had their relics translated to a church in Rome: the "Quattro Coronati," on the Coelian hill. The city of Coronado, California is named after the Four Crowned Martyrs. Five other martyrs are also honored on this day: five stone carvers who refused to make idols. Over the centuries, there has been some historical confusion between the group of four martyrs and the group of five martyrs.
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| November 7th |
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Posted by: Stone - 11-21-2020, 07:44 AM - Forum: November
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November 7th
Saint Willibrord
Apostle of the Frisons,
of Holland, Zealand, Flanders and Brabant
(657-738)
Patron of Holland
Saint Willibrord was born in Northumberland (northeastern England) in 657. His father left the world to enter a monastery, and is honored as a Saint in the monastery of Echternach in the diocese of Treves, and named in the English calendar. When his son was twenty years old he was already wearing the religious habit. Being accustomed to bearing the yoke of the Lord, and finding it light and sweet, he went to Ireland to seek greater perfection and study under Saint Egbert.
When he was thirty years old he desired, with Saint Swidbert and ten other monks of England, to preach the faith in the land of the Frisons, or Vriesland, a province of the Low Countries surrounding the mouth of the Rhine. The Frisons were warriors and had maintained their liberty against the Romans. The Gospel had been preached among them in 678 by Saint Wilfrid, but those efforts had borne little fruit, and the true God was almost entirely unknown among them when the monks arrived.
Willibrord afterwards went on to Rome to ask the papal benediction and authorization to preach the Gospel to the idolatrous nations; he was amply blessed with powers and relics for the churches he would construct. His companion, Saint Swidbert, became the bishop of a group residing near Cologne. The other eleven missionaries preached in the part of Vriesland belonging to the French. Saint Willibrord was recommended for episcopal consecration by Pepin, royal Palace Steward of France; Pope Sergius changed his name to Clement and consecrated him Archbishop of the Frisons in Saint Peter's Church in Rome.
He then returned to Utrecht, where he established his residence and built the Church of the Saviour. He repaired the Church of Saint Martin, which later became the Cathedral of Utrecht. He built and governed until his death the abbey of Echternach in Luxembourg. He baptized the son of Charles Martel, named Pepin, who later became king of France. Charles Martel was a benefactor of the churches founded by Saint Willibrord, and conferred on him sovereignty of the city of Utrecht.
Saint Willibrord preached also in Denmark, where a cruel king reigned at that time; the Saint, seeing invincible obstacles to the propagation of the Gospel, merely bought thirty children of the land, whom he baptized and took back with him to Utrecht. He preached on the island of Walcheren, converted many and established several churches. A blow from a saber which an idolatrous priest gave him there made no wound; and the idolatrous priest became possessed by the demon.
Saint Boniface joined him in 720 and spent three years with him before going to Germany. Saint Bede, English historian, wrote of Saint Willibrord, saying he was a venerable old man who had for thirty-six years been a bishop and was awaiting the rewards of life in heaven, after the generous battles he waged in the spiritual combat. At Utrecht Saint Willibrord founded schools which became famous. He wrought many miracles, and had the gift of prophecy. He labored unceasingly as bishop for more than fifty years, beloved alike of God and of man, and died full of days and good works. This amiable Saint, noted for his gaiety in conversation and his wisdom in counsel, was buried in the monastery of Echternach in Luxembourg.
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| November 6th |
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Posted by: Stone - 11-21-2020, 07:38 AM - Forum: November
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November 6th
Saint Leonard
Hermit, Patron of captives
(† Second half of the Sixth Century)
Saint Leonard was born towards the end of the fifth century of illustrious parents, residing in the part of the province of Gaul which was then beginning to be called France. Several historians believe that with his brother Saint Lifard, his origins can be traced to the castle of Vendome in the region of Orleans. He belonged to the nation of the Franks, and at the court of Clovis his relatives were dignitaries, baptized at the same time as the king by Saint Remi. That monarch himself stood as sponsor in Baptism for this child of predilection.
As Leonard grew he was so moved by the holy examples of the bishop of Rheims that he renounced the world in order to lead a more perfect life. When Saint Remi had trained Leonard in virtue and conferred on him the tonsure, he began to exercise his charity on behalf of prisoners. Clovis, in response to a prayer of Saint Remi, had already issued an edict that prisoners in Rheims might be freed whenever his royal highness would pass through that city. Leonard asked the kind monarch to grant him personally the right to liberate prisoners whom he would find worthy of it, any time at all.
The reputation of Saint Leonard's goodness and sanctity soon spread, and the sick came to him for healing and alms. He did not fail to teach them also the value of Christian patience and to console them by the divine doctrine. The king desired to attach him permanently to his court, but Saint Leonard, in a discourse brilliant by its humility, replied that he preferred to live in the obscurity Christ had chosen for Himself for so many years, and he retired to a monastery. Saint Maximin, its abbot, saw to it that he was ordained a deacon, which office he accepted out of obedience, but he did not aspire to any additional ecclesiastical dignities. He recognized that his role was not to remain always in the monastery, and departed to preach to the pagans of the province of Limoges. He found on a nearby mountain a forested solitude where he decided to remain, and there he built a cell of branches and considered himself rich in the possession of God, joyous in his freedom to devote himself to meditation, prayer and mortification.
He continued to obtain miracles when solicited by the suffering members of Jesus Christ. The spouse of a king living nearby had a successful delivery of a child by his prayers, when her very life was despaired of; and the king in gratitude gave him a part of the forest to dispose of as he wished. He then built an oratory to the Blessed Virgin Mary. Two disciples joined him in this sanctuary, continuing to pray without interruption when their master went on pilgrimage to the tombs of the Saints.
Soon the sick came to Saint Leonard here also, and prisoners who invoked him from their cells saw their chains break before their eyes. Many came to him afterwards, bringing their heavy chains and irons to offer them in homage. A considerable number wished to remain with him, and he often gave them part of his vast forest to clear and make ready for the labors of the fields, that they might have the means to live an honest life. He continued to be their guardian and father and preached the religion of our Saviour to them; and those who had once been malefactors were transformed by prayer and labor.
Seven families of persons who were his relatives in the north heard of his reputation and decided to come to him and remain with him. He was surprised but encouraged their good resolutions, saying: A fare of dry bread, eaten in the joy of a pure conscience, is of more worth than a house abundantly furnished, where quarrels and divisions prevail. After increasing in holiness until his last days, he died on the 6th of November in the oratory he had dedicated to Our Lady, after having himself transported there, sometime during the second half of the sixth century. Miracles on behalf of prisoners and the sick followed, as they had preceded, his death. The cult of Saint Leonard has remained extremely popular in France ever since; and throughout all of Europe churches and monasteries have been placed under his invocation.
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| November 5th - Fifth Day within the Octave of All Saints |
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Posted by: Stone - 11-21-2020, 07:33 AM - Forum: November
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November 5 – Fifth Day Within the Octave of All Saints
Taken from The Liturgical Year by Dom Prosper Guéranger (1841-1875)
![[Image: 111.jpg?w=720&ssl=1]](https://i0.wp.com/sensusfidelium.us/wp-content/uploads/2019/10/111.jpg?w=720&ssl=1)
And the spirit and the Bride say: Come! And he that heareth, let him say: Come! —Surely I come quickly: Amen. Come, Lord Jesus.
While we honor the Church triumphant with our chants, and succor the Church suffering with our prayers, let us also turn our thoughts to the Church militant, during these days when the closing cycle presents her to us as about to complete her work on earth. Now the Church is our model; but especially at the close of our pilgrimage ought we to made her attitude our own. The above-cited dialogue, which will terminate the world’s history, shows clearly the sentiments wherewith the Holy Spirit inspires her in preparation for the final hour.
As the sufferings of the dying man break the last ties that bound him to the life of the senses; so the last social convulsions, however violently they may shake the Church, will eventually disengage her from the trammels of a world, which she will no longer be able to save from ruin. Free, therefore to give herself up to her desires, which had been pent up for ages and kept under control by so many labors, she will have but one word to utter: Come! And in the universal destruction, when the sun shall be darkened and the moon shall hide her light, and the prayers of heaven shall be moved, she will rejoice, knowing that in the midst of that awful night the cry will be heard: Behold the Bridegroom cometh!
Let him that heareth, let everyone of us say also: Come! If we love our Lord, if we would be recognized as members of his dear Church, let us be worthy of that beautiful title; let us see all things with the Church’s eyes; let us appreciate all things, and especially death, according to her heart; let us look upon the last passage, both for our dear ones and for ourselves, as the entrance into the eternal nuptial feast. We know well that if anyone sincerely desires our Lord, our Lord will not be wanting to him. Eve if, after this life, we have yet some debts to pay, if some adornment be wanting to our wedding garment ere we can take our place at the heavenly banquet; the blessed passage, nevertheless, places all the just, at once and entirely, in a state of impeccability, and in the secure possession of eternal love. Such, as we shall have occasion to see, were the sentiments of our forefathers.
Many churches in France, Switzerland, and England, used formerly to sing the following Sequence in honor of the Saints.
Sequence
Christo inclyto candida
Laudes omnibus dantia
Sanctis par hæc sacrata festalia.
To Christ the all-glorious our white-robed choirs sing melody, giving praise to all the Saints on this their sacred festival.
Mariam primum vox sonet nostra,
Per quam nobis vitæ sunt data præmia.
Regina, quæ es mater et casta,
solve nostra per Filium tuum peccata.
First let our voice name Mary, through whom was given to us the gift of life O Queen, who art both Mother and Virgin, through thy Son cancel our sins.
Angelorum concio tota
Et Archangelorum turba inclyta
Nostra diluant jam peccata,
Parando supera cœli gaudia.
May the whole assembly of Angels, and the glorious multitude of Archangels, cleanse away our sins, and prepare us for the supernal delights of heaven.
Tu propheta, præco, lucerna,
Atque plus quam propheta,
In lucida nos pone via,
Mundans nostra corpora.
O thou, who wast prophet, and herald, and lamp, yea and more than a prophet, make us all pure and set us in the path of light.
Apostolorum princeps
Atque cuncta
Juncta caterva,
Jam corrobora
Vera in doctrina
Plebis pectora.
Prince of Apostles, together with all thy colleagues, strengthen the hearts of thy people in true doctrine.
Stephane gloriose
Rutilans in corona,
Sanctorumque Martyrum
Turma valida,
Fortia date corda,
Corpora æque firma,
Sacra ut hostem vincant
Rite spicula.
Glorious Stephen, glittering in thy crown; mighty army of holy martyrs; give us brave hearts and strong bodies, that the darts of our holy faith may duly vanquish the enemy.
Martine inclyte
Et præsulum omnis caterva,
Suscipe nunc pia
Modo nostra clemens precata.
Illustrious Martin, and all the band of holy Pontiffs, kindly receive this day our filial prayers.
Regina Virginum permaxima,
Tu Mater es incorrupta,
Virgo et gravida;
Sacrata Domino est castitas:
Nostras serva animas
Mundaque corpora.
O peerless Queen of virgins, thou art a Mother and yet spotless, a Maiden and yet fruitful; chastity is sacred to our Lord; preserve our souls and bodies pure.
Monachorum veneranda suffragia
Omniumque Sanctorum contubernia
Per precata assidua
Nostra gubernent tempora,
Nosque ducant ad superna
Polorum vera gaudia.
May the venerable suffrages of the Monks, and may the assembly of all the Saints by their prayers, rule our times, and lead us to the true and supernatural joys of heaven.
Subjungant pium agmina
Amen redempta.
Let the ranks of the redeemed add a fervent Amen.
A hymn for the Vespers of the Dead in the Mozarabic Office is taken from the tenth song in the Cathemerinon of Prudentius.
Hymn
Deus ignee fons animarum,
Duo qui socias elementa:
Vivum simul, ac moribundum,
Hominem, Pater effigiasti.
O God, thou fiery source of living beings, who, uniting two elements in one, the mortal and the immortal, didst fashion man, O our Father.
Tua sunt, tua Rector utraque:
Tibi copula jungitur horum;
Tibi, dum vegetata cohærent
Spiritus simul et caro servit.
Both are thine, and thou art their Ruler; their union is linked to thee; and while they live and cleave together, both spirit and flesh serve thee.
Rescissa sed ista seorsum,
Solvunt hominem, perimuntque;
Humus excipit arida corpus,
Animæ rapit aura liquorem.
But when they are rent asunder, dissolution and death come upon men; the dry earth receives his body, while the swift spirit flees to heaven.
Quia cuncta creata necesse est
Labefacta senescere tandem,
Compactaque dissociari,
Et dissona texta retexi.
’Tis the lot of all created things to fail and grow old at last, for compound beings to be dissolved, for the union of dissimilar elements to be unknit.
Hinc maxima cura sepulchris
Impenditur: hinc resolutos
Honor ultimus accipit artus,
Et funeris ambitus ornat.
Therefore is so great care bestowed upon the sepulchers; therefore are the last honors paid to these lifeless limbs, and the funeral pomp does them homage.
Hoc provida Christicolarum
Pietas studet, utpote credens
Fore protinus omnia viva,
Quæ nunc gelidus sopor urget.
Such is the provident piety exercised by Christ’s disciples, believing that all which now lies wrapt in icy slumber, shall suddenly spring to life again.
Qui jacta cadavera passim
Miserans tegit aggere terræ:
Opus exhibet ille benignum
Christo pius omnipotenti.
Whoever, then, in loving pity, shall cover with earth the corpses that lie unburied, does in his piety a kindly deed to Christ himself the Omnipotent.
Quia lex eadem monet omnes
Gemitum dare sorte sub una,
Cognataque funera nobis
Aliena in morte dolere.
Since the common law admonished us that all groan under the same fate, it behooves us to mourn, in a stranger’s death, the loss of one of our kin.
Sequimur tua dicta, Redemptor,
Quibus atra e morte triumphans,
Tua per vestigia mandas
socium crucis ire latronem.
We follow therefore thy words, O Redeemer, when, triumphing over dismal death, thou didst bid the thief, thy fellow-crucified, to tread in thy footprints.
Patet ecce fidelibus ampli
Via lucida jam paradisi;
Licet et nemus illus adire
Homini, quod ademerat anguis.
Lo! now the shining path, that leads to the broad land of Eden, lies open to thy faithful; and man may again enter that beautiful garden, of which the serpent had despoiled him.
Illic precor, Optime Ductor,
Famulam tibi præcipe mentem
Genitali in sede sacrari,
Quam liquerat exsul, et errans.
There, O best of guides! we pray thee, bid the soul thy handmaid be made holy in the place of her creation, which she had quitted as an exile and a wanderer.
Animas, non immemor ob hoc,
Quarum memores sumus ipsi,
Deus, sorde rogamus, piatas,
Erebi rogis fac alienas.
Wherefore be mindful, O God, of the souls, whose memory we cherish; let them, we beseech thee, be cleansed from all stain, and escape the fires of hell.
Sit honor tibi, fons pietatis:
Laus, gloria, summa potestas
Patri, Genito, sive Domino
Orbis Regi; qui Deus unus.
Amen.
Honor to thee, O fount of mercy! Praise, glory, sovereign power, to the Father, to the son, to the Lord who rules the world, one only God. Amen.
The following Preface, which is well inspired and has a ring of the ancient formulæ, is still used in some places in Masses for the Dead.
Preface
Vere dignum et justum est, æquum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipotens, æterne Deus; per Christum Dominum nostrum. In quo nobis spem beatæ resurrectionis concessisti; ut dum naturam contristat certa moriendi conditio, fidem consoletur futuræ immortalitatis promissio. Tuis enim fidelibus, Domine, vita mutatur, non tollitur; et dissoluta terrestris hujus habitationis domo, æterna in cœlis habitatio comparatur. Et ideo cum Angelis et Archangelis, cum Thronis et Dominationibus, cumque omni militia cœlestis exercitus, hymnum gloriæ tuæ canimus, sine fine dicentes: Sanctus, Sanctus, Sanctus.
It is truly meet and just, right and salutary, that we should always and in all places give thanks to thee, O holy Lord, Father Almighty, eternal god, through Christ our Lord. In whom thou hast bestowed on us the hope of a blessed resurrection: so that, although the inevitable sentence of death fills our human nature with sorrow, the promise of a future resurrection consoles our faith. For the life of thy faithful, O Lord, is altered, not taken away; and when this house of our earthly habitation is destroyed, an eternal dwelling is prepared for us in heaven. And therefore with the Angels and Archangels, with the Thrones and Dominations, and with all the host of the heavenly army, we sing a hymn to thy glory, saying without ceasing: Holy, Holy, Holy.
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