Collect for the 22nd Sunday after Pentecost

Fr Zulsdorf's usual interesting and helpful analysis of this week's collect is available over at his blog.  Fr Z argues that the collect probably dates from the time of St Leo the Great (pope from 440-461).

Some extracts:

"...There is a marvelous clausula at the end, a standard rhythmic ending much favored in classical oratory to delight the ear of listeners and add power to periodic sentences: efficáciter cónsequámúr. Say it aloud, with attention to force and length of the syllables. I also like the nice synchesis (ABAB) structure, fideliter petimus, efficaciter consequamur (adverb verb adverb verb). There is a good example of hyperbaton, the separation of linked elements, in piis Ecclesiae tuae precibus, where piis and precibus, datives, go together. Also interesting is how two imperatives bracket the central section: adesto … praesta.


All these little elements show how finely sculpted this prayer is, how different it is from the way people would have spoken in every day discourse in the streets and homes of ancient Rome and elsewhere. There may have been a shift in the ancient Roman Church from Greek to Latin for liturgical prayer, but that Latin was not the vernacular, the commonly spoken language of the day. It was highly stylized and many of the words were actually images from Scripture or terms from Stoic and Neoplatonic philosophy.


As we have explained many times, pietas, when applied to man, is "dutifulness" and when used of God is "mercy" though retaining overtones of His fidelity to His own promises. The crammed Lewis & Short Dictionary has a lengthy entry for auctor, to be brief let's call it "creator" or "cause" or "author". Auctor appears fairly often in our Roman prayers, paired up with terms such as saeculi as in "creator of the cosmos", and omnium ("of all things"), lucis ("of light"), pacis ("of peace"), salutis ("of salvation"), vitae ("of life"). Today it is with pietatis...


We find it first of all in the Vulgate of Psalm 45: "Our God is our refuge and strength: (Deus noster refugium et virtus) a helper in troubles, which have found us exceedingly." This type of invocation of God is common in the Psalms, and therefore our earliest prayers for Mass. Very ancient Roman Collects often follow the Hebrew manner of first invoking God by some characteristic and then petitioning Him in light of that title....


LITERAL TRANSLATION:


O God, our refuge and strength:
be present to the devout prayers of Your Church,
O author of godliness, and grant:
that, we may efficaciously attain what we faithfully seek..."

Do go read the whole piece.

SS Maurus and Placid OSB: October 5

SS Maurus and Placid were both offered to St Benedict as child oblates, to be brought up in monastic life, at the same time.  St Gregory's Life describes a number of incidents relating to them both:

 Ch3 : SS Maurus and Placid are brought to the monastery, Maurus old enough to be St Benedict’s assistant, but Placid still very young.


 Ch 4: St Maurus sees the demon plaguing a monk of one of St Benedict’s monasteries, although the superior of the community cannot;

 Ch 5: St Benedict finds a miraculous spring of water for the monastery after a night in prayer with the boy Placid

 Ch 6: St Maurus retrieves a lost tool from the bottom of the lake;

 Ch 7: how St Maurus walked on water (pictured above);

 Ch 8: St Benedict rebukes St Maurus for rejoicing at the death of a priest enemy of St Benedict who had died.

St Maurus in particular was an extremely popular saint in the middle ages, but, like so much of the Church's tradition, he has fallen a victim of the search for the 'real historical' saint, as well as the vexed debate over the early spread of the Rule of St Benedict.

Traditionally, St Maurus was thought to have founded the monastery of Glanfeuil Abbey in France, which certainly fits with the known early spread of the Rule to that country; St Placid was traditionally believed to have been martyred.

October 2: Feast of the Holy Guardian Angels

The concept of guardian angels being assigned to guard people, countries and more has clear roots in the Old Testament.  Psalm 90, for example, said daily in the Benedictine Office at Compline, says: "No evil shall befall you, nor shall affliction come near your tent, for to His Angels God has given command about you, that they guard you in all your ways. Upon their hands they will bear you up, lest you dash your foot against a stone."


But there are three key New Testament texts that provide the basis for much of the Catholic teaching on the subject, namely:

• Matthew 18:10, Jesus says of children: "See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven" 
• Hebrews 1:14 when speaking of angels, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
• Acts 12:12-15, in reference to St Peter being escorted out of prison by his angel.

The Feast of the Holy Guardian Angels entered the general calendar in the seventeenth century.

Fourth Saturday and Sunday of September: the Book of Judith

At Matins this Sunday the readings start the book of Judith, one of the deutero-canonical books that have always been part of the Catholic tradition, but were rejected by protestants because they were excluded from the Jewish canon towards the end of the first century AD (along with a number of other books probably excluded because they supported the claims of Christianity too strongly).  Yet the historicity and canonicity of the Book of Judith in early Christianity was never disputed: a quote from it can be found as early as the 1st century AD First Epistle of Clement.


The Wikipedia summarises the book thus:

"The story revolves around Judith, a daring and beautiful widow, who is upset with her Jewish countrymen for not trusting God to deliver them from their foreign conquerors. She goes with her loyal maid to the camp of the enemy general, Holofernes, with whom she slowly ingratiates herself, promising him information on the Israelites. Gaining his trust, she is allowed access to his tent one night as he lies in a drunken stupor. She decapitates him, then takes his head back to her fearful countrymen. The Assyrians, having lost their leader, disperse, and Israel is saved. Though she is courted by many, she remains unmarried for the rest of her life."

For Catholics, Judith can be seen as a type of Our Lady, hence the Magnificat antiphon for Saturday (I Vespers of Sunday) this week says:

" O Adonai, Lord God, great and wonderful, who didst give salvation by the hand of a woman: hear the prayers of Thy servants."

Ember Days

This week the traditional liturgy features the September Ember Days on Wednesday, Friday and Saturday.  Ember Days broadly mark the changing of the seasons, and are traditionally days of fast and abstinence "to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy".

The masses for these days are more elaborate than the usual, especially on Saturday, where there are several readings.  In the Office, there is a collect for each Ember Day, which is traditionally said kneeling.

The Golden Legend instructs us on the reasons for Ember Days:

"The fasting of the Quatretemps, called in English Ember days, the Pope Calixtus ordained them. And this fast is kept four times in the year, and for divers reasons.

For the first time, which is in March, is hot and moist. The second, in summer, is hot and dry. The third, in harvest, is cold and dry. The fourth in winter is cold and moist. Then let us fast in March which is printemps for to repress the heat of the flesh boiling, and to quench luxury or to temper it. In summer we ought to fast to the end that we chastise the burning and ardour of avarice. In harvest for to repress the drought of pride, and in winter for to chastise the coldness of untruth and of malice.

The second reason why we fast four times; for these fastings here begin in March in the first week of the Lent, to the end that vices wax dry in us, for they may not all be quenched; or because that we cast them away, and the boughs and herbs of virtues may grow in us. And in summer also, in the Whitsun week, for then cometh the Holy Ghost, and therefore we ought to be fervent and esprised in the love of the Holy Ghost. They be fasted also in September tofore Michaelmas, and these be the third fastings, because that in this time the fruits be gathered and we should render to God the fruits of good works. In December they be also, and they be the fourth fastings, and in this time the herbs die, and we ought to be mortified to the world.

The third reason is for to ensue the Jews. For the Jews fasted four times in the year, that is to wit, tofore Easter, tofore Whitsunside, tofore the setting of the tabernacle in the temple in September, and tofore the dedication of the temple in December.

The fourth reason is because the man is composed of four elements touching the body, and of three virtues or powers in his soul: that is to wit, the understanding, the will, and the mind. To this then that this fasting may attemper in us four times in the year, at each time we fast three days, to the end that the number of four may be reported to the body, and the number of three to the soul. These be the reasons of Master Beleth.

The fifth reason, as saith John Damascenus: in March and in printemps the blood groweth and augmenteth, and in summer coler, in September melancholy, and in winter phlegm. Then we fast in March for to attemper and depress the blood of concupiscence disordinate, for sanguine of his nature is full of fleshly concupiscence. In summer we fast because that coler should be lessened and refrained, of which cometh wrath. And then is he full naturally of ire. In harvest we fast for to refrain melancholy. The melancholious man naturally is cold, covetous and heavy. In winter we fast for to daunt and to make feeble the phlegm of lightness and forgetting, for such is he that is phlegmatic.

The sixth reason is for the printemps is likened to the air, the summer to fire, harvest to the earth, and the winter to water. Then we fast in March to the end that the air of pride be attempered to us. In summer the fire of concupiscence and of avarice. In September the earth of coldness and of the darkness of ignorance. In winter the water of lightness and inconstancy.

The seventh reason is because that March is reported to infancy, summer to youth, September to steadfast age and virtuous, and winter to ancienty or old age. We fast then in March that we may be in the infancy of innocency. In summer for to be young by virtue and constancy. In harvest that we may be ripe by attemperance. In winter that we may be ancient and old by prudence and honest life, or at least that we may be satisfied to God of that which in these four seasons we have offended him.

The eighth reason is of Master William of Auxerre. We fast, saith he, in these four times of the year to the end that we make amends for all that we have failed in all these four times, and they be done in three days each time, to the end that we satisfy in one day that which we have failed in a month; and that which is the fourth day, that is Wednesday, is the day in which our Lord was betrayed of Judas; and the Friday because our Lord was crucified; and the Saturday because he lay in the sepulchre, and the apostles were sore of heart and in great sorrow. "

11 September: SS Protus and Hyacinth, Martyrs, Memorial

Butler's Lives of the Saints offers this on these two early martyrs:

"THE SAINTS whose victory the church commemorates on this day are honoured among the most illustrious martyrs that ennobled Rome with their blood, when the emperors of the world attempted, with the whole weight of their power, to crush the little flock of Christ.

Their epitaph, among the works of Pope Damasus, calls them brothers, and informs us that Hyacinthus sustained the first conflict, but that Protus obtained his crown before him....Their martyrdom, and that of Eugenia, is placed in these acts under Valerian, in 257....

What words can we find sufficiently to extol the heroic virtue and invincible fortitude of the martyrs! They stood out against the fury of those tyrants whose arms had subdued the most distant nations; to whose yoke almost the whole known world was subject, and whose power both kings and people revered. They, standing alone, without any preparation of war, appeared undaunted in the presence of those proud conquerors, who seemed to think that the very earth ought to bend under their feet. Armed with virtue and divine grace, they were an over-match for all the powers of the world and hell; they fought with wild beasts, fires, and swords; with intrepidity and wonderful cheerfulness they braved the most cruel torments, and by humility, patience, meekness, and constancy, baffled all enemies, and triumphed over men and devils. How glorious was the victory of such an invincible virtue! Having before our eyes the examples of so many holy saints, are we yet so dastardly as to shrink under temptations, or to lose patience under the most ordinary trials?"

The Catholic Encyclopedia adds that the grave of St. Hyacinth was found undisturbed in 1845, in a crypt of the above- mentioned catacomb. "It was a small square niche in which lay the ashes and pieces of burned bone wrapped in the remains of costly stuffs.  Evidently the saint had been burnt; most probably both martyrs had suffered death by fire. The niche was closed by a marble slab similar to that used to close a loculus, and bearing the original Latin inscription that confirmed the date in the old Roman Martyrology."

When noon really is noon...

One of the things I like about the traditional Office compared to the new is the constant reminder of nature's cycles - the four Ember Days around the change of the seasons (the Spring one is coming up soon), the differences between the winter and summer Benedictine Office, and the reminders of the time of day in many of the hymns for example.

Awareness of these changing cycles is one of the things we tend to lose in the modern world where most people spend 90% of their day inside, so it is nice to get the occasional prompt to look out the window!

Of course these days, monasteries don't really adjust the start time of Lauds each day to coincide with first light as St Benedict instructs in his Rule: to do so would be utterly impractical.  In late antiquity and the medieval period the day and night were divided into twelve equal hours based on the length of the solar day - so a day 'hour' was longer in summer, shorter in winter.  Today of course, the length of an hour these days is fixed regardless of the time of sunrise and sunset.

Still, if you do have some flexibility in your day, it is nice to be able to adjust the time you say your prayers a little to take note of the shifting seasons.

Right now where I live 'solar noon' actually coincides with actual noon for a few days, giving extra meaning to that phrase about the noonday heat (Et ignibus meridiem) in the hymn for Sext.  And in a few weeks, the length of the day will actually be exactly twelve hours, so the old Roman hour will equal the length of our modern ones - so if one said Prime an hour after sunrise, it really will be the same length of hour as those medieval monks used (well for a day or two anyway!).

For us moderns used to rising at a fixed hour each day, the idea of adjusting everything to the length of the light is hard to imagine.

But if you want to either work out such a schedule for yourself, or at least say the hours at the official times for those few days of the year when the two time systems align, take a look at the schedule of solar noon in time and date.com.