SS Perpetua and Felicity, Memorial; St Conan (March 6)

From the martyrology:

"SS Perpetua and Felicity, who on the day following this, received from  the Lord the glorious crown of martyrdom."

Tomorrow's entry adds:

"At Carthage, the birthday of Saints Perpetua and Felicity, martyrs.  St. Augustine relates that Felicity being with child, her execution was deferred , according to the law, until after her delivery.  He states that while she was in labour, she mourned, and when cast to the beasts, she rejoiced.  With them suffered Satyrus, Saturninus, Revocatus, and Secundulus, the last of whom died in prison; the others were delivered to the beasts, all during the reign of Severus.  The feast of Saints Perpetua and Felicity was celebrated yesterday."

St Perpetua's autobiographical account of the events leading up to their martyrdom, completed by friends, was one of the most widely read documents in the early Church. You can read more about them, including some extracts from the work here.

Also on this day:

"In Cyprus, in the time of Emperor Decius, St. Conon, martyr.  He was compelled to run before a chariot, with his feet pierced with nails, and falling to his knees, he died in prayer."

From the martyrology: St Chad (March 2)

From the martyrology:

"At Lichfield in England, St. Chad, bishop of Mercia and Lindisfarne, whose excellent virtues are mentioned by St. Venerable Bede."

St Chad (died 2 March 672) was abbot of several monasteries, Bishop of the Northumbrians and subsequently Bishop of the Mercians and Lindsey People.  He was the brother of St Cedd, and is credited, together with Cedd, with introducing Christianity to the Mercian kingdom.

According to St Bede, St Chad was a student of St Aidan at Lindisfarne.  He later travelled to Ireland as a monk, before he was ordained.  Made the archbishop of York by King Oswy, Chad was disciplined by Theodore, the newly arrived archbishop of Canterbury, in 669. Chad accepted Theodore’s charges of impropriety with such humility and grace that Theodore regularized his consecration and ap­pointed him the bishop of Mercia. He established a see at Lichfield.

From the martyrology: St Romanus of Lyons, and the martyrs for the sick (Feb 29)

From the martyrology:

"In the same city [Rome], in the reign of Emperor Valerian, the commemoration of the holy priests, deacons, and many others.  When a most deadly epidemic was raging, they willingly met their death by ministering to the sick.  The religious sentiment of the pious faithful has generally venerated them as martyrs."

St Romanus

In the territory of Lyons, in the Jura Mountains, the death of St. Romanus, abbot, who first had led the life of a hermit there.  His reputation for virtues and miracles brought under his guidance many monks."

According to Butler's Lives, Saint Romanus, born in the late fourth century, left his relatives and spent some time in the monastery of Ainay at Lyons, near a large church at the conflux of the Saône and Rhone.
He then became a hermit in the forests of Mount Jura, between France and Switzerland, and fixed his abode at a place called Condate, at the conflux of the rivers Bienne and Aliere.

"Here he spent his time in praying, reading, and laboring for his subsistence. Lupicinus, his brother, came to him there, accompanied by several other disciples, who then were followed by still others, drawn by the fame of the virtue and miracles of these two Saints. Other monasteries became necessary. Saint Romanus, when he was 54 years old, was ordained a priest by Saint Hilary, Bishop of Poitiers; he remained simple in his conduct and never sought any privileges among his brethren.

As their numbers increased, the brothers built several monasteries as well as a convent for their sister and other women, called La Baume; before Saint Romanus died, there were already five hundred nuns cloistered there in prayer and sacrifice. They kept strict silence, and like their brothers, sons or relatives in the nearby monastery of Lauconne, considered themselves as persons dead to the present life.

The two brothers governed the monks jointly and in great harmony, though they were of different dispositions; the gentleness of the first was balanced by the severity of the other, according to need. When a group of rebellious monks departed, Saint Romanus, by his patience and prayer, won them back, and if they departed a second or even a third time, received them with the same kindness. When Lupicinus, whose habits were very mortified, reproached him for his leniency, he replied that God alone knew the depths of hearts, and that among those who never departed, there were some whose fervor had declined, whereas some of those who returned after leaving even three times, were serving God in exemplary piety; and finally, that among the brethren who remained outside the monastery, certain ones had religiously practiced the maxims they had learned in the monastery, even becoming priests and authorities for other religious functions or offices.

Saint Romanus died about the year 460, and Saint Lupicinus survived him for twenty years."

From the martyrology: St Florentina, Virgin (Feb 28)

The Martyrology for today records:

"At Seville in Spain, the birthday of St. Leander, bishop of that city, and of St. Florentina, virgin.  By his preaching and zeal the Visigoths, with the help of King Recared, were converted from the Arian heresy to the Catholic faith."

St Florentina was St Leander's sister.  Teh Catholic Encyclopedia records:

"...born towards the middle of the sixth century; died about 612. The family of St. Florentina furnishes us with a rare example of lives genuinely religious, and actively engaged in furthering the best interests of Christianity.  Sister of three Spanish bishops in the time of the Visigothic dominion (Leander, Isidore, and Fulgentius), she consecrated her virginity to God, and all four have been canonized by the Church.

Florentina was born about the middle of the sixth century, being younger than her brother Leander, later Archbishop of Seville, but older than Isidore, who succeeded Leander as archbishop of the same see.

Before his elevation to the episcopal dignity, Leander had been a monk, and it was through his influence that Florentina embraced the ascetic life.

She associated with herself a number of virgins, who also desired to forsake the world, and formed them into a religious community. Later sources declare their residence to have been the convent of S. Maria de Valle near Ecija (Astigis), of which city her brother Fulgentius was bishop.

In any case, it is certain that she had consecrated herself to God before the year 600, as her brother Leander, who died either in the year 600 or 601, wrote for her guidance an extant work dealing with a nun's rule of life and with contempt for the world ("Regula sive Libellus de institutione virginum et de contemptu mundi ad Florentinam sororem", P.L. LXXII, 873 sqq.). In it the author lays down the rules according to which cloistered virgins consecrated to God should regulate their lives.

...Her younger brother Isidore also dedicated to her his work "De fide catholica contra Judæos", which he wrote at her request. Florentina died early in the seventh century and is venerated as the patroness of the diocese of Plasencia. Her feast falls on 20 June."

From the martyrology: St Porphyrius, a saint for Gaza (Feb 27)

From the martyrology:

"At Gaza in Palestine, St. Porphyry, bishop, in the time of Emperor Arcadius.  He overthrew the idol Marna and its temple, and after many sufferings, went to his rest in the Lord."

The Catholic Encyclopedia says of him:

"Bishop of Gaza in Palestine, b. at Thessalonica about 347; d. at Gaza, 26 February, 420.

After five years in the Egyptian desert of Scete he lived five years in a cave near the Jordan. In spite of his impaired health, he frequently visited the scene of the Resurrection.

Here he met the Asiatic Mark, at a later date a deacon of his church and his biographer. To effect the sale of the property still owned by Porphyrius in his native city, Mark set out for Thessalonica and, upon his return, the proceeds were distributed among the monasteries of Egypt and among the necessitous in and around Jerusalem.

In 392 Porphyrius was ordained to the priesthood, and the relic of the Holy Cross was intrusted to his care. In 395 he became Bishop of Gaza, a stronghold of paganism, with an insignificant Christian community.

The attitude of the pagan population was hostile so that the bishop appealed to the emperor for protection and pleaded repeatedly for the destruction of pagan temples. He finally obtained an imperial rescript ordering the destruction of pagan sanctuaries at Gaza. A Christian church was erected on the site of the temple of Marnas.

In 415 Porphyrius attended the Council of Diospolis."

St Benedict's liturgical Code: On Benedictine prayer (Feb 25 or 26/June 27/Oct 27)

Sodoma, Life of St Benedict, 1505
St Benedict frees a monk

And today, the last in this series of posts on St Benedict's liturgical code, on reverence in prayer.

Caput XX: De Reverentia Orationis

Si cum hominibus potentibus volumus aliqua suggerere, non praesumimus nisi cum humilitate et reverentia; quanto magis Domino Deo universorum cum onini humilitate et puritatis devotione supplicandum est. Et non in multiloquio, sed in puritate cordis et com-punctione lacrimarum nos exaudiri sciamus. Et ideo brevis debet esse et pura oratio, nisi forte ex affectu inspirationis divinae gratiae protendatur. In conventu tamen omnino brevietur oratio, et facto signo a priore omnes pariter surgant.

Chapter 20: Of Reverence in Prayer

If we wish to prefer a petition to men of high station, we do not presume to do it without humility and respect; how much more ought we to supplicate the Lord God of all things with all humility and pure devotion. And let us be sure that we shall not be heard for our much speaking, but for purity of heart and tears of compunction. Our prayer, therefore, ought to be short and pure, unless it chance to be prolonged by the impulse and inspiration of divine grace. In community, however, let prayer be very short, and when the superior has given the signal let all rise together.

Commentary

This final chapter of the liturgical code is interesting not least in that it stands in sharp contrast to some later schools of spirituality.

There is some modern debate on this chapter: the traditional view, embraced by Dom Delatte and others is that whereas the previous chapter refers to the Divine Office, this chapter is essentially about private prayers, with the last sentence most likely referring to the traditional period of communal prayer immediately after each hour.

Some modern commentators, however, such as Dom De Vogue, argue that St Benedict is really talking here about the pauses between psalms in the Office.  Personally I’m not terribly convinced by this, for reasons too complex to go into here.

In the end, though, whether we are talking about our approach to the Office here, or our private prayers, the same considerations surely apply.

First we are told to approach God with humility and respect, as we would a person in a position of authority in the world when we ask for things, rather than immediately treating him as if he were a close friend. We should be aware of the immense gap between man and God, St Benedict suggests, and start from an attitude of worship and devotion.

The recovery of this sense of the sacred, of the otherness and greatness of God, is of course one of the greatest priorities of the Church at the moment, something the Pope has been trying to lead by example through the use of more elaborate and beautiful vestments, Latin, chant, kneeling to receive communion and so much more.

Of course we can and should aspire to the status of close friend of God: but here as elsewhere in the Rule, St Benedict writes not for the saint, but for the person who still has some way to go in making progress in the spiritual life. So the message is that we shouldn’t presume, but rather start at least by regarding ourselves as labourers in the vineyard, even as we wait for God to invite us in further as we progress in his ways.

The second point to note is the emphasis on compunction, or remorse, and purity of heart, reiterating the tool of good work ‘Daily in one’s prayer, with tears and sighs, to confess one’s past sins to God’.

Again, these days there is a lot of emphasis on ‘moving on’ or putting things behind us. The more traditional view though is that even though we should have confessed our sins and been forgiven them, we must still do penance for them now, in order to avoid purgatory!

Confession, absolution and whatever penance we are set removes eternal punishment, but it doesn’t necessarily wipe out all the remaining temporal punishment that we have accumulated. Saying our Office however, or studying the psalms (even if we enjoy doing so), is a good work that can help make amends for what we have done wrong in the past.

Thirdly, St Benedict emphasizes non-vocal prayer. Whereas the earlier Eastern monastic tradition urges the use of short phrases throughout the day, and later traditions added in practices such as the rosary (all laudable in themselves), St Benedict, without excluding these, urges a more meditative, mystical approach, perhaps as a counter-balance to the hours of vocal prayer in the Office that he prescribes.

Finally, St Benedict urges brevity, particularly in communal prayer. It is notable that whereas St Teresa of Avila urged her disciples to spend as much time praying after Mass as possible for example, in order to capture the graces that followed from it, and set specific periods of meditation as part of the rule for her nuns, St Benedict does none of this.

Over time of course, what St Benedict left to the individual (see for example RB 52 which allows individual monks to stay after the Office and pray in the oratory) has tended to be formalized (largely to compensate, I would suggest, for the reduction in time typically allocated to lectio divina compared to that specified in the Rule). Still, I think this injunction fits in with St Benedict’s approach of viewing all of the monk’s activities as dedicated to God and times for awareness of his presence, not just the set times of prayer.

And on that note, we end this little series of notes on the liturgical chapters of St Benedict’s Rule. I hope you have found it interesting and useful.  Please do let me know if you have reactions, questions or points you would like to debate or explore further.

First Sunday of Lent (Feb 26)

Monreale Cathedral

The Office for the first Sunday of Lent

The Magnificat antiphon for I Vespers is from Isaiah 58:9. 

Here are the verses leading up to it:

"Cry, cease not, lift up your voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins.  For they seek me from day to day, and desire to know my ways, as a nation that has done justice, and has not forsaken the judgment of their God: they ask of me the judgments of justice: they are willing to approach to God. Why have we fasted, and you have not regarded: have we humbled our souls, and you have not taken notice? Behold in the day of your fast your own will is found, and you exact of all your debtors. Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high. Is this such a fast as I have chosen: for a man to afflict his soul for a day? Is this it, to wind his head about like a circle, and to spread sackcloth and ashes? Will you call this a fast, and a day acceptable to the Lord? Is not this rather the fast that I have chosen? Loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden.  Deal your bread to the hungry, and bring the needy and the harbourless into your house: when you shall see one naked, cover him, and despise not your own flesh. Then shall your light break forth as the morning, and your health shall speedily arise, and your justice shall go before your face, and the glory of the Lord shall gather you up. Then shall you call, and the Lord shall hear: you shall cry, and he shall say, Here I am....

Our Lord's Temptation in the desert

The Gospel for the First Sunday of Lent is Matthew 4:1-11, which tells the story of Our Lord's temptation in the desert.

The highlight of the Mass of the day, though, is the singing of Psalm 90, Qui Habitat, which prophesies that temptation, particularly in the section used in the very long!) Tract.

The Office in Lent

The Office in Lent is quite complex, so it is worth taking some time to work it out in advance. In particular, there are specific readings set for each day of the week at (EF) Mass. So at Matins the readings are general patristic commentaries on the Gospel for the day, and the canticle antiphons also generally pick up the key messages from the Gospel.

The Ordinary of the ferial Office in Lent is set out in the Farnborough edition of the Monastic Diurnal at MD 190*ff.

For those saying Matins (not in the Diurnal): 

• the invitatory antiphon on weekdays is the same as throughout the year;
• the hymn is for the season of Lent and is the same each day (Ex more);
• the readings during the week are usually patristic, relating to the Gospel of the Mass set for that day;
• the chapter verse for Nocturn II is for the season (Is 1:16-18).

At Lauds and Vespers:

•  chapters, hymns, etc of the season replace those in the psalter section;
•  the canticle antiphons are proper for each day.

 Each day there are two sets of collects: the first for use from Matins to None; the second for Vespers.

It is also important to be aware that when a feast displaces the Lent texts, a commemoration of the day is made at both Lauds and Vespers using the respective collects, canticle antiphon and versicle that occurs before the relevant canticle at that hour.

There are no saints feasts celebrated in the Office this week, but note that Wednesday, Friday and Saturday are Ember Days.