The New Liturgical Movement website has just published the latest in its excellent series on the history of the Roman Office since 1568 by Gregory di Peppio.
Not all of the changes made were adopted in the Benedictine Office (fortunately) but many were. In any case, it is excellent reading for anyone interested in the Office.
You can find a list of the parts in the series so far, and links to supporting material here.
Thursday, October 28, 2010
Wednesday, October 27, 2010
Dom Gueranger on Oblates - Part I
I recently came across a Manual for Oblates written by Dom Gueranger, the founder of the Monastery of Solesmes in the nineteenth century, so I thought I'd put up some extracts from it. It was translated into English and published by Burns and Oates.
Today, the introduction by 'a secular priest'. The headings are mine.
The value of associations
"This is pre-eminently an age in which the principle of association and co-operation is thoroughly appreciated in all that concerns civil life and secular affairs. Throughout the world we see on all sides the rapid rise and growth of industrial, political, and literary societies... As we know, also, only too well, this is an age that has felt the power of association, not only in its beneficial and useful effects, but also in the working of evil and the spread of error...
But social perfection, or the highest form of association, is only possible in the Catholic Church through the means of the Communion of Saints, by which we participate in the life of the Mystical Body of Christ, and are made “fellow-citizens of the Saints and domestics of God, built up on the foundation of the Apostles and Prophets, JESUS CHRIST Himself being the chief corner-stone.”...
The object of the little work to the English translation of which these few words serve as an introduction, is to set before the Faithful a practical and, at the same time, a most ancient and well-established means of consciously and intelligently entering into and participating in the spiritual life of the Church.
The means proposed is no other than that of aggregation to the Monastic Order by the reception of the Benedictine scapular. This time honoured religious custom takes its rise and has its origin in the very cradle of the Monastic life of the West; for we find that St. Benedict himself admitted Tertullus, the father of St. Placid, to a participation in the prayers and good works of his Order; and that King Theoderet desired the same favour from St. Maurus. As early as the eighth century we find traces of this practice throughout Europe; and in the eleventh century it had become so common that whole villages might be found whose inhabitants were all aggregated to one of the great Monasteries, and even, sometimes, leading a life resembling that of the first Christians, as described in the Acts of the Apostles.
History of oblates
Persons thus aggregated to the Monastic Order were known as Oblates of St. Benedict - a name recognised by the Canon law of the Church. In the thirteenth century there sprang up the Third Order of St. Dominic and St. Francis, especially intended for persons living in the world, but constituting in themselves distinct Orders, as their name implies, with a distinct rule different from that of the First and Second Orders: whereas, amongst the Benedictines there is no Third Order, inasmuch as there is no Second; and those persons invested with the Benedictine scapular are simply aggregated to the Monastic Order of the Patriarch of the Monks of the West.
The custom, therefore, of investing persons living in the world, whether ecclesiastics or Laity, with the scapular of a monk, took its rise in the Order of St. Benedict; and the special Confraternities of the Scapulars of other Religious Orders of more recent date are but an extension of this ancient practice...
Purpose of monasticism
The chief end of the monastic institute is prayer, the prayer of the Church, which St. Benedict has called in his rule “Opus Dei,” “the work of God.” Everything else in the monk’s life must be subservient to prayer; nothing is to be preferred before it. “Opus Dei nihil praeponatur” - “Let nothing be preferred to the work of God,” writes the Saint in his rule. Prayer is the keynote, the touchstone, and the very essence of this life; and its whole spirit might be summed up in the words of the Canticle of Ezechias: “Psalmos Nostros cantabimus cunctis diebus vitae Nostrae in domo Domini” - “ We will sing our psalms all the days of our lives in the house of the Lord.”
“Wherever men believe in prayer,” wrote Father Dalgairns, in his essay on “The Spiritual Life of Mediaeval England,” “you are sure to have the monastic life in some shape or other. If they have none, they will soon cease to believe in prayer, as is fast becoming the case in all Protestant countries. Wherever the Christian idea is strong, men who are by their position necessarily involved in the strife of the world, will be glad to know that men and women who are separated from its turmoils and its sins are offering prayers to God for them.”
A real appreciation of the value of prayer is surely a need of the present age, when a veiled Pelagianism seems to have invaded the minds of so many Christians, making them trust too much to human means and natural activity, and not enough to the help that comes from God. The spirit of the age is opposed to the supernatural, and tends to exalt and make much of the natural aspects of Christianity...
Monasticism in the English tradition
For the Anglo-Saxon race, Christianity is coeval with Monasticism and the Benedictine life. The Benedictine Order has a special historical claim upon the affections and gratitude of the English people. St. Gregory the Great, the Apostle of England, was a Benedictine monk, and the first Archbishop of Canterbury was the Prior of the Benedictine Monastery of St. Andrew, founded by St. Gregory in his own paternal home, called in after times the Church of SS. Andrew and Gregory on the Coelian Hill.
The first companions of St. Augustine of Canterbury, who became the first English bishops, were all monks from that Roman Monastery; so that the great English Church was not only, in the first instance, an “Italian Mission” sent by an Italian Pope, but a Benedictine Mission also sent by a Benedictine Pope.
Moreover, in no other country, perhaps, has the monastic life entered into the Hierarchical life of the Church so completely as it did in England, from the first introduction of Christianity to the overthrow of the true religion in the land under Henry VIII. and Elizabeth. All the Cathedral Chapters (save five served by secular clergy, and one by Augustinian Canons) were composed of Benedictine monks, to whom the Bishop stood in place of Abbot, there being a Cathedral Prior to rule the Monastery attached to the Cathedral.
All the Archbishops of Canterbury were professed monks except three, of whom one was the glorious Martyr to the liberties of the Church - St. Thomas a Beckett, the patron Saint of the English secular clergy who, though not a professed monk, was aggregated to the Order on his nomination to the See of Canterbury, and who always wore the Benedictine habit, which was found on his dead body under his Archiepiscopal vestments, after the scene of his martyrdom in the Chapel of St. Benedict in Canterbury Cathedral.
Monasticism as the bulwark of the Church
The monasteries have ever been the citadels and strongholds of the Christian life, as well as the cities of refuge for the people of God in Christian times. The names of the great saviours of the Christian Commonwealth during the Early and Middle Ages are the names of monks, such as St. Gregory the Great, St. Gregory VII. (better known as Hildebrand), St. Peter Damian, and that host of illustrious Saints, the list of whose names alone would fill a page. It was the corruption of worldly society that gave rise to the monastic life, and led great Saints like St. Benedict to fly for protection and safety in the first instance to the monasteries as to “the mountains whence help cometh.”
It is for the same reason that the Institute of the Oblates of St. Benedict is proposed to the Faithful living in the world, as an antidote to the evil communications of the world, with their lowering and corrupting influences, and as a powerful means by which the tone and atmosphere of the Gospel of Jesus Christ may be diffused, and make itself felt in our lives. It is, in fact, a practical way of helping ourselves anew to that “salt of the earth” which constitutes the main social characteristic and distinction of the Christian life."
You can find Part II in this series here.
Today, the introduction by 'a secular priest'. The headings are mine.
The value of associations
"This is pre-eminently an age in which the principle of association and co-operation is thoroughly appreciated in all that concerns civil life and secular affairs. Throughout the world we see on all sides the rapid rise and growth of industrial, political, and literary societies... As we know, also, only too well, this is an age that has felt the power of association, not only in its beneficial and useful effects, but also in the working of evil and the spread of error...
But social perfection, or the highest form of association, is only possible in the Catholic Church through the means of the Communion of Saints, by which we participate in the life of the Mystical Body of Christ, and are made “fellow-citizens of the Saints and domestics of God, built up on the foundation of the Apostles and Prophets, JESUS CHRIST Himself being the chief corner-stone.”...
The object of the little work to the English translation of which these few words serve as an introduction, is to set before the Faithful a practical and, at the same time, a most ancient and well-established means of consciously and intelligently entering into and participating in the spiritual life of the Church.
The means proposed is no other than that of aggregation to the Monastic Order by the reception of the Benedictine scapular. This time honoured religious custom takes its rise and has its origin in the very cradle of the Monastic life of the West; for we find that St. Benedict himself admitted Tertullus, the father of St. Placid, to a participation in the prayers and good works of his Order; and that King Theoderet desired the same favour from St. Maurus. As early as the eighth century we find traces of this practice throughout Europe; and in the eleventh century it had become so common that whole villages might be found whose inhabitants were all aggregated to one of the great Monasteries, and even, sometimes, leading a life resembling that of the first Christians, as described in the Acts of the Apostles.
History of oblates
Persons thus aggregated to the Monastic Order were known as Oblates of St. Benedict - a name recognised by the Canon law of the Church. In the thirteenth century there sprang up the Third Order of St. Dominic and St. Francis, especially intended for persons living in the world, but constituting in themselves distinct Orders, as their name implies, with a distinct rule different from that of the First and Second Orders: whereas, amongst the Benedictines there is no Third Order, inasmuch as there is no Second; and those persons invested with the Benedictine scapular are simply aggregated to the Monastic Order of the Patriarch of the Monks of the West.
The custom, therefore, of investing persons living in the world, whether ecclesiastics or Laity, with the scapular of a monk, took its rise in the Order of St. Benedict; and the special Confraternities of the Scapulars of other Religious Orders of more recent date are but an extension of this ancient practice...
Purpose of monasticism
The chief end of the monastic institute is prayer, the prayer of the Church, which St. Benedict has called in his rule “Opus Dei,” “the work of God.” Everything else in the monk’s life must be subservient to prayer; nothing is to be preferred before it. “Opus Dei nihil praeponatur” - “Let nothing be preferred to the work of God,” writes the Saint in his rule. Prayer is the keynote, the touchstone, and the very essence of this life; and its whole spirit might be summed up in the words of the Canticle of Ezechias: “Psalmos Nostros cantabimus cunctis diebus vitae Nostrae in domo Domini” - “ We will sing our psalms all the days of our lives in the house of the Lord.”
“Wherever men believe in prayer,” wrote Father Dalgairns, in his essay on “The Spiritual Life of Mediaeval England,” “you are sure to have the monastic life in some shape or other. If they have none, they will soon cease to believe in prayer, as is fast becoming the case in all Protestant countries. Wherever the Christian idea is strong, men who are by their position necessarily involved in the strife of the world, will be glad to know that men and women who are separated from its turmoils and its sins are offering prayers to God for them.”
A real appreciation of the value of prayer is surely a need of the present age, when a veiled Pelagianism seems to have invaded the minds of so many Christians, making them trust too much to human means and natural activity, and not enough to the help that comes from God. The spirit of the age is opposed to the supernatural, and tends to exalt and make much of the natural aspects of Christianity...
Monasticism in the English tradition
For the Anglo-Saxon race, Christianity is coeval with Monasticism and the Benedictine life. The Benedictine Order has a special historical claim upon the affections and gratitude of the English people. St. Gregory the Great, the Apostle of England, was a Benedictine monk, and the first Archbishop of Canterbury was the Prior of the Benedictine Monastery of St. Andrew, founded by St. Gregory in his own paternal home, called in after times the Church of SS. Andrew and Gregory on the Coelian Hill.
The first companions of St. Augustine of Canterbury, who became the first English bishops, were all monks from that Roman Monastery; so that the great English Church was not only, in the first instance, an “Italian Mission” sent by an Italian Pope, but a Benedictine Mission also sent by a Benedictine Pope.
Moreover, in no other country, perhaps, has the monastic life entered into the Hierarchical life of the Church so completely as it did in England, from the first introduction of Christianity to the overthrow of the true religion in the land under Henry VIII. and Elizabeth. All the Cathedral Chapters (save five served by secular clergy, and one by Augustinian Canons) were composed of Benedictine monks, to whom the Bishop stood in place of Abbot, there being a Cathedral Prior to rule the Monastery attached to the Cathedral.
All the Archbishops of Canterbury were professed monks except three, of whom one was the glorious Martyr to the liberties of the Church - St. Thomas a Beckett, the patron Saint of the English secular clergy who, though not a professed monk, was aggregated to the Order on his nomination to the See of Canterbury, and who always wore the Benedictine habit, which was found on his dead body under his Archiepiscopal vestments, after the scene of his martyrdom in the Chapel of St. Benedict in Canterbury Cathedral.
Monasticism as the bulwark of the Church
The monasteries have ever been the citadels and strongholds of the Christian life, as well as the cities of refuge for the people of God in Christian times. The names of the great saviours of the Christian Commonwealth during the Early and Middle Ages are the names of monks, such as St. Gregory the Great, St. Gregory VII. (better known as Hildebrand), St. Peter Damian, and that host of illustrious Saints, the list of whose names alone would fill a page. It was the corruption of worldly society that gave rise to the monastic life, and led great Saints like St. Benedict to fly for protection and safety in the first instance to the monasteries as to “the mountains whence help cometh.”
It is for the same reason that the Institute of the Oblates of St. Benedict is proposed to the Faithful living in the world, as an antidote to the evil communications of the world, with their lowering and corrupting influences, and as a powerful means by which the tone and atmosphere of the Gospel of Jesus Christ may be diffused, and make itself felt in our lives. It is, in fact, a practical way of helping ourselves anew to that “salt of the earth” which constitutes the main social characteristic and distinction of the Christian life."
You can find Part II in this series here.
Tuesday, October 26, 2010
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.
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.
Tuesday, October 5, 2010
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.
Friday, October 1, 2010
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.
Saturday, September 25, 2010
Fourth Saturday and Sunday of September: the Book of Judith
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."
Wednesday, September 22, 2010
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. "
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