Tuesday, August 1, 2017

Saints and feasts of August



August 1

The Holy Maccabees (memorial)

August 2

St Alphonsus Liguori (memorial)

August 3

St Lydia
St Germanus of Auxerre

August 4

St Dominic (Class III)

August 5

Dedication of the Church of Our Lady of the Snows (Memorial)
SS Oswald and Oswin

August 6

Feast of the Transfiguration of Our Lord (Class II)

7 August

SS Sixtus II, Felicissimus and Agapitus, memorial
St Cajetan (EF)
St Nicolas Postgate (English martyr)

8 August

St Cyriacus, memorial
St John Mary Vianney (EF)
St Mary of the Cross (Mary McKillop) (Australia and NZ)

9 August

Vigil of St Lawrence, Class III
St Teresa Benedict of the Cross (Edith Stein)

10 August

St Lawrence, Class II

11 August

St. Tiburtius, Memorial
St Susanna (EF)

12 August

St. Clare, memorial

13 August

SS Pontianus, Pope and Hippolytus, Martyrs, Memorial

14 August

St Maximilian Kolbe (OF)
Vigil of the Assumption, Class II        

15 August

Assumption of Our Lady

16 August

 SS Joachim (EF) and Stephen of Hungary (OF)

17 August

St Hyacinth (EF)

18 August

St Agapitus, memorial

19 August

[EF: St John Eudes]
[1977 Benedictine Confederation - St Bernard Tolomei]

20 August

St Bernard of Clairvaux

21 August

St Bernard Ptolemy OSB
[EF: St Jane Frances de Chantal]
[OF: St Pius X]

22 August

St Timothy (memorial)
[EF: Immaculate Heart of the BVM]

23 August

SS Philip Benizi (EF) and Rose of Lima (OF)

24 August 

St Bartholomew, Class II

25 August

 SS Louis (EF) and Joseph Calasanz (OF)
St Thomas of Hereford

26 August

27 August

28 August

St Augustine of Hippo (Class III)
Commemoration of St Hermes

29 August

The beheading of St John the Baptist, Class III

 30 August

SS Felix and Adauctus, memorial
[EF/***in some places, St Rose of Lima]
SS Margaret Clitherow, Anne Line & Margaret Ward

31 August

St Raymond Nonnatus (EF)
St Aidan of Lindisfarne


Tuesday, July 11, 2017

Feast of the translation of the relics of St Benedict (July 11)

St. Benedict hands over the Rule of the New Order to the Monks of Monte Cassino - Turino Vanni

An account of the translation of the relics to Fleury:
IN the name of Christ. There was in France, by God's gracious providence, a learned Priest who set about to journey towards Italy, that he might discover where were the bones of our father St Benedict, no longer worshipped by men. 
At length he came into a desert country some 70 or 80 miles from Rome, where St Benedict of old had built a cell whose indwellers had been bound together in perfect charity. Yet, even then, this Priest and his companions were disquieted by-the uncertainties of the place, since they could find neither vestiges of the monastery nor any burial-place, until at last a swineherd showed them exactly where the monastery had stood; yet he was utterly unable to find the sepulcher' until he and his companions had hallowed themselves by a two or three days' fast. 
Then it was revealed to their cook in a dream, and the matter became plain unto them; for in the morning it was shown unto them by him who seemed lowest in degree, that St Paul's words might be true, that God despises that which is held in great esteem among men; or again, as the Lord Himself foretold, "Whosoever will be great among you, let him be your minister." 
Then, searching the spot with greater diligence, they found a marble slab which they had to cut through. At last, having broken through the slab, they found the bones of St Benedict, and his sister's bones beneath, with another marble slab between; since (as we believe) the almighty and merciful God would that those should be united in their sepulcher who, in life, had been joined together in brotherly and sisterly love, and in Christian charity.
Having collected and washed these bones they laid them upon fine clean linen, each by itself, to be carried home to their own country. 
They gave no sign to the Romans lest, if these had learnt the truth, they would doubtless never have suffered such holy relics to be withdrawn from their country without conflict or war - relics which God made manifest, in order that men might see how great was their need of religion and holiness, by the following miracle. For, within a while, the linen that wrapped these bones was found red with the saint's blood, as though from open wounds on living whereby Jesus Christ intended to show that those whose bones are here so glorious would truly live with Him in the world to come. 
Then they were laid upon a horse which bore them over all that long journey as lightly as though he had felt no burden. Again, when they journeyed through forest ways and on narrow roads, neither did the trees impede them nor did any ruggedness of the path obstruct their journey; so that the travelers saw clearly how this was through the merits of St Benedict and his sister St Scholastica, in order that their journey might be safe and prosperous even into the realm of France and the monastery of Fleury. 
In which monastery they are now buried in peace, until they arise in glory at the Last Day; and here they confer benefits upon all who pray unto the Father through Jesus Christ, the Son of God, who lives and reigns in the unity die Holy Ghost, world without end. Amen.
(From C.G. Coulton, ed, Life in the Middle Ages, (New York: Macmillan, c.1910), Vol IV, 29-31)

The authenticity of the relics

Monte Cassino, however, it should be noted, has always maintained that Fleury's relics are not those of the saint.  Their website currently states:
Having been dutifully cared for, the earthly remains of St. Benedict and his twin sister St. Scholastica rest today at the celebrated hilltop monastery of Montecassino. Both Saints passed away in the mid 6th century, St. Scholastica at her nearby convent and St. Benedict at Montecassino. 
A black marble scroll on their tomb says: St. Benedict and St. Scholastica were never separated in spirit during their life nor are their bodies separated in their death. 
The original urn was made of alabaster, and held a lead container big enough for two people's remains. It was initially located underneath the primitive oratory of St. John the Baptist, built above the ancient acropolis' pagan altar to Apollo. The tomb of St. Benedict and St. Scholastica, having survived so many centuries, destructions, and more recently the bombardment of WWII, can be found today at the High Altar of the reconstructed cathedral of Montecassino, surrounded by ornate and beautiful decorations.
Following WWII a methodical survey and excavation of the ancient sepulcher and bones inside the tomb was carried out. The experts conducted a thoroughly documented study at Montecassino and agreed on the authenticity of the remains, reaffirming like other have in the past, that they indeed belong to St. Benedict and his sister St. Scholastica.
It should be noted, however, that Fleury's relics have similarly been identified as originating in the sixth century, and surviving correspondence (though of questionable authenticity) suggests that the relic thieves were all excommunicated by the Pope of the time.

The leader of the tomb raiders, Aygulf, later became abbot of Lerins, and attempted to introduce the Rule there.  A rebellion led by two monks, allegedly aided and abetted by the local bishop, however, led to Aygulf and a group of his companions being marooned on a neighbouring island, where they were, it was claimed, killed by pirates...

Saturday, July 8, 2017

Brush up your rubrics: Vespers for feasts and seasons

Image result for vespers

Yesterday in this refresher series on the rubrics I talked mainly about Vespers on ordinary days.  But I thought I'd finish up the series (unless anyone has any requests for particular topics I haven't yet covered) with the issue of variations of Vespers during particular seasons and for feasts.

Fixed and variable elements of Vespers


As I noted yesterday, pretty much all of the elements of Vespers can change on feasts, as the table below illustrates.


 VESPERS
 Fixed vs variable

Opening prayers
fixed (except for Alleluia, replaced during Septuagesima and Lent)

Antiphons
and psalms 

variable 
Chapter
variable

Short Responsory
variable

Hymn
variable

Versicle
variable

Antiphon for the Magnificat

variable
Magnificat
fixed

Antiphon for the Magnificat

variable
Closing prayers, including collect

 fixed
Collect
variable

Accordingly, you need to read the instructions in the Diurnal (or an Ordo) to know which texts to change.  This post provides some summary information on how the Office can change, so you have some idea what to expect.

Feasts 


On Class III, II or I feasts or days, the texts can come from the Proper of Seasons, Proper of Saints or the 'Commons of Saints'.

The basic principle is that depending on the level of the feast, the normal weekday texts will be pushed out by those for the feast.

If there isn't a special set of texts just for that feast, then you generally use some or all of the 'Commons' of the relevant type of saint (martyr, confessor, etc) instead.

The normal rule (though there are some exceptions) is that if a feast has its own antiphons, the psalms will be of the feast, not the day.

On feasts of saints, the Diurnal (and/or an Ordo) normally tells you where to find the texts you need.  The table below, though, summarises the main impacts.


LEVEL OF FEAST

EFFECT ON VESPERS
Memorial

none
Class III without
proper antiphons

Psalms and antiphons of the day; 

chapter, responsory, hymn etc from the Common
Class III with proper antiphons

Psalms of Sunday or the Common; antiphons of the feast; chapter etc for the feast (from the proper of the feast or the Common)
Class II
All for the feast (or from the Common of Saints or season), including psalms of feast, Sunday or Common

Class I
All for the feast (or from the Common of saints or season) with I Vespers the night before


Seasons


During some times of the year such as Advent and Lent, the psalms of the day of the week continue to be used, but all of the other elements have different texts, found in the Proper of Seasons.

The texts you have to use can come from several different places and the Office becomes quite complex to manage.

The key thing to keep in mind at these special times of the year is that the texts can be 'of the season' (for example the hymn, chapter, responsory and versicle), 'of the week(s) of the season' (antiphons during Advent for example), of the day of the season (canticle antiphons for example), and of the date.

Sundays in the major seasons are effectively like feasts of saints, with a complete set of texts for the particular Sunday.  Which texts are used on weekdays though, varies with the season, as the table below summarises for the first four seasons of the liturgical year:


 VESPERS
Advent
up to Dec 16
Advent
Dec 17-23
Nativitytide (Jan 2-5)

Epiphanytide
(Jan 7-12)
Opening prayers
Fixed
Fixed
Fixed

Fixed
Antiphons
Of the Advent week
Of the day (MD 39*)

As throughout the year in the psalter

As throughout the year in the psalter

Psalms
Fixed (ie of the day of the week in the psalter)

Fixed
Fixed
Fixed
Chapter, short responsory, hymn and versicle
Of Advent 
(MD  15*)

Of Advent
Of Nativitytide
( MD 123*)
Of Epiphanytide
 (MD 137*)

Antiphon for the Magnificat
Of the day
Of the date (O antiphons)
Of Nativitytide

Of the number of the day counting from Jan 6 (MD 139*)
Magnificat
Fixed
Fixed
Fixed

Fixed
Closing prayers
Fixed
Fixed

Fixed
Fixed
Collect
Of the (previous) Sunday
Of the Sunday
Of the Sunday
Before and after the Sunday collects

(PS: Do let me know if you find this table helpful, and would like to compile a similar one for the other seasons of the liturgical year).

Feasts of saints

On Class III, II or I feasts or days, the texts can come from the Proper of Seasons, Proper of Saints or the 'Commons of Saints'.

The basic principle is that depending on the level of the feast, the normal weekday texts will be pushed out by those for the feast.

If there isn't a special set of texts just for that feast, then you generally use some or all of the 'Commons' of the relevant type of saint (martyr, confessor, etc) instead.

The normal rule (though there are some exceptions) is that if a feast has its own antiphons, the psalms will be of the feast, not the day.

On feasts of saints, the Diurnal (and/or an Ordo) normally tells you where to find the texts you need.  The table below, though, summarises the main impacts.


LEVEL OF FEAST

EFFECT ON VESPERS
Memorial

none
Class III without
proper antiphons

Psalms and antiphons of the day; 
 chapter, responsory, hymn etc from the Common
Class III with proper antiphons

Psalms of Sunday or the Common; antiphons of the feast; chapter etc for the feast (from the proper of the feast or the Common)
Class II
All for the feast (or from the Common of Saints or season), including psalms of feast, Sunday or Common

Class I
All for the feast (or from the Common of saints or season) with I Vespers the night before



Friday, July 7, 2017

Brush up your rubrics: Vespers


Plaque with Censing Angels
Plaque with Censing Angels, ca. 1170–1180
Metropolitan Museum of Art, New York, The Cloisters Collection, 2001 (2001.634)

Today in this refresher series on the rubrics I want to look briefly at Vespers.

Vespers is intended to be said in the twilight hours, as the sun is setting, but St Benedict does indicate some flexibility around this in his discussion of the seasonal timetable and mealtimes for a monastery.

The theology of Vespers

I've mentioned in some of my previous posts in this series that each of the hours has key associations that I think St Benedict has built on in his selection of the psalms for those hours.

Most commentators will note the most obvious of those associations, for Lauds, said with the rising of the sun/Son, and the multiple references to light in the variable psalms of the hour.    But in my view, all of the hours in the Benedictine office reflect symbolism related to the time of the day.

The traditional associations of the hour

In the case of Vespers, the hour was traditionally associated with the evening sacrifice instituted by Moses (referred to in Psalm 140), as well as the lighting of the lamps in the temple, which was presumably the origin of the lucernarium ceremony that is often mentioned as a domestic ritual in St Benedict's time.

The symbolism of the hour is probably best captured, though by St Cyprian who commented:
Also at the sunsetting and at the decline of day, of necessity we must pray again. For since Christ is the true sun and the true day, as the worldly sun and worldly day depart, when we pray and ask that light may return to us again, we pray for the advent of Christ, which shall give us the grace of everlasting light. 
The structure of Vespers

The table below summarises the overall structure of Vespers.

Structurally, Vespers is essentially a shorter version of Lauds.  Vespers cuts out the invitatory psalm, Old Testament canticle, and reduces the number of psalms overall from seven to four, but the basic elements, and the order in which they are said is essentially the same.

The structure of Vespers 

Opening prayers - Deus in adjutorium etc

Antiphon (Ant) +Psalm+Gloria+Ant

Ant +Psalm+Gloria+Ant

Ant +Psalm+Gloria+Ant

Ant +Psalm+Gloria+Ant

Chapter+Deo gratias

Responsory

Hymn

Versicle

Antiphon for the Magnificat

Magnificat+Gloria Patri

Antiphon repeated

Closing prayers - Kyrie eleison, etc

-          Collect


The key difference to Lauds though, is that in the current form  of the Benedictine Office on feasts, the text of virtually every element of Vespers can change.  The only fixed elements are the opening and closing prayers (excluding the collect which is variable) and the Magnificat.


Find the right texts for Vespers in your book

The table below summarises the key page numbers for Vespers on normal days.


 VESPERS
‘Default’ texts
Opening prayers
MD 1

Antiphons
and psalms 
Sunday, MD 203
Monday - start MD 212
Tuesday - start MD 220
Wednesday – MD 226
Thursday – MD 235
Friday - MD 243
Saturday - MD 249

Chapter
Of Vespers

Short Responsory
Sunday/rest of the week

Hymn
Of the day of the week,
see page numbers above

Versicle
Of Vespers

Antiphon for the Magnificat
Of the day of the week;
on Sundays, always of the week of the liturgical year

Magnificat
MD 209

Antiphon for the Magnificat
 M-F of the day of the week; Sat&Sun of the week in the calendar

Closing prayers, including collect
 MD 210

Collect
Of the week of the liturgical year