St Jerome on This Sunday's Gospel

This Sunday is the Sixth after Epiphany – unused earlier in the year, because Easter was early, and slotted in now to fill up the number of Sundays after Pentecost.  The 1962 Breviary (both the Roman and the Dominican) supplies only one short Patristic passage, formerly the seventh Lesson at Matins and now the third, as a commentary on this Sunday's Gospel; so, having located a translation, I here append the opening of that pericope, and what St Jerome wrote of this, as given for the three last lessons of Matins prior to the late pre-conciliar reforms:

A Reading of the Holy Gospel according to Matthew (13, 31-35)

At that time: Jesus spake this parable unto the multitudes: The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field.  And the rest.

A Homily of St. Jerome the Priest (Liber 2 Comment. in cap. 13 Matth.)

The kingdom of heaven is the proclamation of the Gospel, and that knowledge of the Scriptures, which leadeth unto life, and whereof it is said to the Jews, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.  Therefore is this kingdom like to a grain of mustard seed, which a man took and sowed it in his field.  By the man that sowed it in his field, many understand to be meant the Saviour, because he is the Sower that soweth in the souls of believers; others understand every man that soweth good seed in his own field, that is, in himself and in his own heart. — But thou, O Lord, have mercy upon us.  R/.  Thanks be to God.

Who is he that soweth, but our own mind and soul, which take the grain from preaching, and by nourishing it in the soil, cause it to sprout in the field of our own breast?  The preaching of the Gospel is the least of all doctrines.  He that preacheth, for his first lesson, God made man, Christ dead, and the stumbling-block of the Cross, receiveth at first but little credit.  Compare such teaching as this with the doctrines of the Philosophers, with their books, their magnificent eloquence, and their rounded sentences, and thou shalt see how the grain of the Gospel, when it is sown, is the humblest of all seeds. — But thou, O Lord, have mercy upon us.  R/.  Thanks be to God.

But when the doctrines of men grow up, there is therein nothing piercing, nothing healthy, nothing life-giving.  The plant is drooping, and delicate, and soft.  There are herbs and grass whereof it may truly be said that the grass withereth and the flower fadeth.  But the grain of Gospel seed, though, when it was sown, it seemed to be the least of all seeds, when once it is rooted in the soul of man, or in the whole world, groweth not into an herb, but becometh a tree: so that the birds of the air (whereby we may understand, either the souls of believers, or the angelic powers bound to the service of God,) come and lodge in the branches thereof.  I consider that the branches of the Gospel tree, which groweth from the grain of mustard seed, are the divers developments of doctrine, on which the birds above mentioned find resting-places. — But thou, O Lord, have mercy upon us.  R/.  Thanks be to God.

What St Jerome says is most wise: the Gospel message is the least of seeds, scandal to Jews, nonsense to Greeks, and yet the wisdom and the power of God: in Bl John Henry's words, "the stately tree rears itself aloft", and whereas the doctrines of men prove but low growths and feeble, the doctrine of Christianity is strong and magnificent in its reach.

Breviary Homily for 4th Sunday after Epiphany

Talk about the Breviary being, as its name implies, an abbreviated Office... while its prayers, hymns and psalms may not be, the Matins readings certainly are.  The dangerous practice of clipping away at the lessons used of old has had bad effects over the ages; how far the liturgy has fallen from the great lengthy extracts used during Advent at Cluny, where all of Isaias was read through within a week or so.  It was particularly foolish of the last pre-Conciliar liturgical reform to slice away the remaining Patristic texts almost to nothing on Sundays – no wonder the Council Fathers called for longer readings (and less psalms) at Matins!

Herewith, the third lesson for the 4th Sunday after Epiphany in the 1962 Roman and Dominican Breviaries:

Homily of St Jerome the Priest

The fifth sign He wrought, when going up into the boat from Capharnaum, He commanded the wind and sea.  The sixth, when in the region of the Gerasenes he gave power to the demons in the pigs.  The seventh, when entering into His city, he cured the second paralytic on a bed.  For the first paralytic is the son of the centurion.

And that's it.

For somewhat more than this barest of outlines, I turn to a 1953 Monastic Breviary and translate the rest of the extract from St Jerome's commentary:

For He Himself had slept: and they approached unto Him, and woke Him, saying: Lord, save us.  A type of this sign we read in Jonas, when amongst other perils, he himself was secure, and slept, and was awoken; and by the authority (imperio) and sacrament of His passion He freed those awaking Him.

Then arising He commanded the wind and sea.  From this place we understand, that all creatures know the Creator.  For what he rebuked, and what He commanded, knew the Commander: not according to the error of heretics, who believe that all things are ensouled, but according to the majesty of the Maker, of which amongst us we are insensible, of which they were aware.

Moreover, the men were amazed, saying: Of what sort is this man, for the wind and sea obey Him?  It was not the disciples, but the sailors, and others, who were in the boat, who marvelled.  If however some contentious man should wish that those, who were surprised, to have been the disciples: we will respond, rightly they are yclept men, who as yet knew not the power of the Saviour.

Now, this at least supplies some meat.

How stupid of the revisers not to take up the second passage as the most pregnant with meaning...

Ecclesiasticus Chapter XIV

Holy Church appoints to-day her book, the Church's wisdom, that is, Ecclesiasticus, to be read at Matins; and it is the fourteenth chapter thereof with which the lessons are concerned, beginning with verses 1 to 5:

Blessed is the man that hath not slipped by a word out of his mouth and is not pricked with the remorse of sin. Happy is he that hath had no sadness of his mind, and who is not fallen from his hope. ... He that is evil to himself, to whom will he be good? ... (Ecclus xiv, 1-2, 5a)

The second lesson (verses 6 to 10) concerns the self-hatred of the envious and covetous; to-day, by reason of the occurrence of the feast of St Pius X, it is combined with the third lesson (verses 11 t0 17):

My son, if thou have any thing, do good to thyself, and offer to God worthy offerings. Remember that death is not slow, and that the covenant of hell hath been shewn to thee: for the covenant of this world shall surely die [that is, the decree that dying we shall die binds all men]. Do good to thy friend before thou die: and according to thy ability, stretching out thy hand, give to the poor. Defraud not thyself of the good day: and let not the part of a good gift overpass thee. Shalt thou leave to others to divide by lot thy sorrows and labours? Give and take, and justify thy soul. Before thy death work justice: for in hell there is no finding food.

In other words, all too soon we shall die, and whatsoever we have not done, never shall we do. Now is the time to act, and do good while it is yet day, for the night comes when none can work. Death is certain; when we are weighed in the balance, "Every work that is corruptible shall fail in the end: and the worker thereof shall go with it [to corruption]. And every good work shall be justified: and the worker thereof shall be honoured therein." (Ecclus xiv, 20f)

Here we have expressed already in the Old Testament the doctrine of the Apostle:

For other foundation no man can lay, which is laid: which is Christ Jesus. Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon , he shall receive a reward. If any man's work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire. (I Cor. iii, 11-15)

Whatsoever good we do, if it is truly founded upon Christ, and built conformably upon Him, it will be good; but unless the Lord builds the house, the builders labour in vain (Ps 126:1). Thus saith the Spirit: "Blessed are the dead who die in the Lord... for their works follow them." (Apoc. xiv, 13b & d)

Redeem the time!

Lazarus as Everyman

Lazarus is Everyman; every man is Lazarus.  (Significantly, in Hebrew, Lazarus is אלעזר, that is, Elʿāzār or Eleazar, meaning "God [has] helped".)  So Augustine thinks: "Someone saith: How by Lazarus is signified the sinner, and why by the Lord is he so loved?   Let him hear Him saying: I came not to call the just, but sinners.  For if God had not loved sinners, He had not come down to earth from heaven."  (Lesson iii at Matins, from his Tract 49 on St John's Gospel.)  Amazing and astounding should it ever appear to us, that "God so loved the world that He gave His Only Son, that all who believe in Him should not perish, but have eternal life" (St John iii, 16) - this truth should be grasped in astonishment ever new.  

Moreover, why was all mankind fallen and sitting in the darkness and shadow of death?  St Augustine goes on: "And hearing Jesus, He said unto them: This infirmity is not unto death, but for the glory of God, that the Son of God be glorified."  What awesome mystery, stupefyingly so: that the Fall and the languishing of man in sin is not intended to issue in man perishing everlastingly (every Lenten feria at Prime we repeat the Lord's asseveration, Nolo mortem peccatoris, sed ut magis convertatur, et vivat: "I do not will the death of the sinner, but more that he be converted, and live"), but rather original sin and all ensuing actual sin is to be turned, not into misery here and punishment hereafter, but into the means for giving God the glory, and precisely through the exaltation of Christ - on His Cross.

The Lord takes worse than dross, and makes of it better than gold.  What hope, then, for everyman: even when dead in sin as Lazarus, there is hope that (though "he stinketh") he shall be called forth from the massa damnata, and by the Lord raised up - "Lazarus, come forth!"

St Augustine for Ash Wednesday

Here is an extract from the first of to-day's Lessons at Matins, from St Augustine's work on the Lord's Sermon on the Mount:

Maniféstum est... omnem nostram intentiónem in interióra gáudia dírigi: ne foris quæréntes mercédem, huic sæculo conformémur, et amittámus promissiónem tanto solidióris atque firmióris, quanto interióris beatitúdinis, qua nos elégit Deus confórmes fíeri imáginis Fílii sui.

...it is evident that our every action should be directed towards the attainment of an interior life, which alone giveth true happiness. For if contrariwise we seek our reward in outward things, we shall be conformed to the fashion of this world [Romans xii, 2], and thus forfeit God's promise of happiness, to wit, that we shall be conformed to the image of his Son [Romans viii, 29]. Such happiness, inasmuch as it concerneth inward things, is all the more certain and enduring.

And they all went marching into the ark to get out of the rain...

This week of Sexagesima, being nearly wholly ferial (but for commemoration of St Simeon, Bishop & Martyr, at Lauds to-day, and the Saturday Office of Our Lady still to come), is a good chance to prepare oneself for the sombre penance of Lent by drinking from the spiritual font of the Breviary Hours.  (As a private devotion, while out walking in the evening I've used the former preces and so forth to get myself into a bit more prayer.)

All week, we place ourselves under St Paul's protection, we who trust not in our own works (as the Collect of Sexagesima declares); and this week, at Matins (covering Genesis v to xi), the account of Noë, his Ark, and the Flood is read, to instruct us that the only escape from the deluge of God's punishment of sin - for all flesh has gone astray, "had corrupted its way" (Gen. vi, 12) - is to hie oneself to the Church, the Ark of Salvation borne upon the cleansing flood (an image of baptism, slaying the old man): extra Ecclesiam nulla salus. As was sung at first Vespers of Sexagesima, at the Magnificat:

Dixit Dóminus ad Noë: Finis univérsæ carnis venit coram me: fac tibi arcam de lignis lævigátis, ut salvétur univérsum semen in ea.

(The Lord said unto Noah: The end of all flesh is come before me: make thee an ark of wood, that thereby the seed of all flesh may be saved.)

Then, "In that ark a few, that is, eight souls were saved through water.  Its counterpart, Baptism, now saves you also..." (I Peter iii, 20f).  I've been humming that old children's song, as I half-remember it, "The animals went in two by two, hurrah, hurrah... And they all went marching into the ark to get out of the rain."  Quite symbolic!  (I recall those silly jokes about the unicorns and dinosaurs refusing to go aboard... absurd: everyone knows mediæval knights and damsels ran into unicorns and dragons!)

On Friday, the Tower of Babel is put before us, as an image of the sundering of man from man to be healed only at Pentecost when the one Gospel is proclaimed in all tongues to unite all men in the one Church; and on Saturday, Noë's descendants down to Abram are given, shewing how the history of salvation advances toward's God's next dealing with His people after the Noachic Covenant.

Here are the stirring historiæ, that is, the Matins responsories for this week - the first five detail the Flood, the last five, the Covenant God makes with Noë that He not destroy the world with water (no, it shall perish by fire):

R. Dixit Dóminus ad Noë: Finis univérsæ carnis venit coram me: repléta est terra iniquitáte eórum, * Et ego dispérdam eos cum terra.

V. Fac tibi arcam de lignis lævigátis mansiúnculas in ea fácies. * Et ego dispérdam eos cum terra.

(R. The Lord said unto Noah: The end of all flesh is come before me: for all the earth is filled with violence and wickedness: * And behold I will destroy mankind with the earth.

V. Make thee an ark of wood; rooms shalt thou make in it. * And behold I will destroy mankind with the earth.)  [Genesis vi, 13f]

R. Noë, vir justus atque perféctus, cum Deo ambulávit: * Et fecit ómnia quæcúmque præcépit ei Deus.

V. Fecit sibi arcam, ut salvarétur univérsum semen. * Et fecit ómnia quæcúmque præcépit ei Deus.

(R. Noah was a just man and perfect, and Noah walked with God: * According to all that God commanded him, so did he.

V. And Noah made him an ark of wood, that a seed of every sort might be saved alive. *  According to all that God commanded him, so did he.)  [Genesis vi, 9. 22 etc.]

R. In artículo diéi illíus ingréssus est Noë in arcam et fílii ejus, * Uxor illíus et uxóres filiórum ejus.

V. Deléta sunt univérsa de terra, remánsit autem solus Noë, et qui cum eo erant in arca. * Uxor illíus et uxóres filiórum ejus.

(R. In the selfsame day entered Noah into the ark, * His sons, and his wife, and the wives of his sons.

V. All flesh died that moved upon the earth: and Noah only remained alive, and they that were with him in the ark. * His sons, and his wife, and the wives of his sons.)  [Genesis vii, 13. 21. 23]

R. Recordátus Dóminus Noë, addúxit spíritum super terram, et imminútæ sunt aquæ: * Et prohíbitæ sunt plúviæ de cælis.

V. Reversæque sunt aquæ de terra eúntes et redeúntes, et cœpérunt mínui post centum quinquagínta dies. * Et prohíbitæ sunt plúviæ de cælis.

(R. And God remembered Noah, and made a wind to pass over the earth, and the waters assuaged: * And the rain from heaven was restrained.

V. The waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. * And the rain from heaven was restrained.)  [Genesis viii, 1. 2. 3]

R. Quadragínta dies et noctes apérti sunt cæli, et ex omni carne habénte spíritum vitæ ingréssa sunt in arcam: * Et clausit a foris óstium Dóminus.

V. In artículo diéi illíus ingréssus est Noë in arcam et fílii ejus, et uxor illíus et uxóres filiórum ejus. * Et clausit a foris óstium Dóminus.

Glória Patri, et Fílio, et Spirítui Sancto. * Et clausit a foris óstium Dóminus.

(R. Forty days and forty nights were the heavens opened; and two of all flesh went in unto Noah into the ark: * And the Lord shut them in.

V. In the selfsame day entered Noah into the ark, his sons, and his wife, and the wives of his sons. * And the Lord shut them in.

Glory be to the Father, and to the Son, and to the Holy Ghost. * And the Lord shut them in.)  [Genesis vii, 12. 13. 15. 16]

R. Ædificávit Noë altáre Dómino, ófferens super illud holocáustum: odoratúsque est Dóminus odórem suavitátis, et benedíxit ei, dicens: * Créscite, et multiplicámini, et repléte terram.

V. Ecce ego státuam pactum meum vobíscum, et cum sémine vestro post vos. * Créscite, et multiplicámini, et repléte terram.

(R. Noah builded an altar unto the Lord, and offered burnt offerings thereon: and the Lord smelled a sweet savour, and blessed him, saying: * Be fruitful and multiply, and replenish the earth.

V. Behold, I establish my Covenant with you, and with your seed after you. * Be fruitful and multiply, and replenish the earth.)  [Genesis viii, 20. 21; ix, 1. 7. 9]

R. Ponam arcum meum in núbibus cæli, dixit Dóminus ad Noë: * Et recordábor fœderis mei, quod pépigi tecum.

V. Cumque obdúxero núbibus cælum, apparébit arcus meus in núbibus. * Et recordábor fœderis mei, quod pépigi tecum.

(R. The Lord said unto Noah: I do set my bow in the clouds of heaven, * And I will remember the Covenant betwixt God and man.

V. And it shall come to pass, when I bring a cloud over the heaven, that my bow shall be seen in the cloud. * And I will remember the Covenant betwixt God and man.)  [Genesis ix, 13f]

R. Per memetípsum jurávi, dicit Dóminus, non adjíciam ultra aquas dilúvii super terram: pacti mei recordábor * Ut non perdam aquis dilúvii omnem carnem.

V. Arcum meum ponam in núbibus, et erit signum fœderis inter me et inter terram. *  Ut non perdam aquis dilúvii omnem carnem.

Glória Patri, et Fílio, et Spirítui Sancto. * Ut non perdam aquis dilúvii omnem carnem.

(R. By myself have I sworn, saith the Lord, that I will not again bring the flood of destruction upon the whole earth; for I will remember my Covenant: * And the waters shall no more become a flood to destroy all flesh.

V. I have set my bow in the cloud, and it shall be for a token of a Covenant betwixt me and the earth. * And the waters shall no more become a flood to destroy all flesh.

Glory be to the Father, and to the Son, and to the Holy Ghost. * And the waters shall no more become a flood to destroy all flesh.)  [Genesis ix, 15. 13 etc.]

R. Benedíxit Deus Noë, et fíliis ejus, et dixit ad eos: * Créscite, et multiplicámini, et repléte terram.

V. Ecce ego státuam pactum meum vobíscum, et cum sémine vestro post vos. * Créscite, et multiplicámini, et repléte terram.

(R. God blessed Noah and his sons, and said unto them: * Be fruitful and multiply, and replenish the earth.

V. Behold I establish my Covenant with you, and with your seed after you. * Be fruitful and multiply, and replenish the earth.)  [Genesis ix, 1. 9]

R. Ecce ego státuam pactum meum vobíscum, et cum sémine vestro post vos: * Neque erit deínceps dilúvium díssipans terram.

V. Arcum meum ponam in núbibus, et erit signum fœderis inter me et inter terram. * Neque erit deínceps dilúvium díssipans terram.

(R. Behold I establish my Covenant with you, and with your seed after you : * Neither shall there any more be a flood to destroy the earth.

V. I have set my bow in the cloud, and it shall be for a token of a Covenant betwixt me and the earth. *  Neither shall there any more be a flood to destroy the earth.)  [Genesis ix, 9. 11. 13]

[I trust my pinching of these translations from The Roman Breviary website's Lessons at Matins in Septuagesimatide will be acceptable!]

Ferial Matins

I left Matins to-day till the afternoon, when I paid a visit to the Church of the Apostles after work to pray.  The Lessons were from Colossians i, 1-18 - which put me in mind of the use in the modern Office of Colossians i, 12-20 (with the opening gratias agentes changed to gratias agamus, so as to provide a principal verb) as a New Testament Canticle at Vespers on Wednesdays:

[Let us give] thanks to God the Father, 

Who hath made us worthy to be partakers of the lot of the saints in light: 

Who hath delivered us from the power of darkness, 

and hath translated us into the kingdom of the Son of His love, 

In Whom we have redemption *through his blood*', 

the remission of sins; 

Who is the image of the invisible God, 

the firstborn of every creature:

For in Him were all things created 

in heaven and on earth, 

visible and invisible, 

†whether thrones, or dominations, 

or principalities, or powers:†' 

all things were created by Him and in Him, 

and He is before all, 

and by Him all things consist. 

And He is the Head of the body, the Church, 

Who is the beginning, the firstborn from the dead; 

that in all things He may hold the primacy: 

because in Him, it hath well pleased the Father, that all fullness should dwell; 

and through Him to reconcile all things unto Himself, 

making peace through the Blood of His Cross, 

both as to the things that are on earth, and the things that are in heaven.

(I have given here the Douay version, as closely faithful to the Vulgate; the Neo-Vulgate of the modern Office is not notably different, excepting only that the section *-*' above, in Latin per sanguinem ejus, is not in the Neo-Vulgate.  Stupidly, the English version of the modern Divine Office is bowdlerized for the tender sensibilities of liberals and modernists, by omitting from verse 16 the words marked †-†', in the modern Latin sive throni sive dominationes sive principatus sive potestates, lest they suggest to the skeptical and misbelieving some of the names of the choirs of the Angels!)

Again, as I've noted previously, the use of canticles from the Old Testament is immemorial at Lauds (and at Vigils in the Monastic Rite), and of course the three Gospel canticles are the highlights of Lauds, Vespers and Compline; if St Pius X added extra canticles to Lauds, as he did, then it seems reasonable to allow Paul VI to add New Testament canticles to Vespers.  I certainly used the modern Office with profit and devotion for well over a decade, and do miss a number of its refinements even though I've gone over to the 1962 Breviary.  It would be a good thing to dwell on these words of St Paul in the passage given above, and often to recite and pray them.

Some Liturgical Devotions to St Philip Neri

This is the Vesper hymn from the traditional Ambrosian Rite for St Philip Neri:

Sacrum Philippum canticum
Terræque et astra concinant:
Implevit hic virtutibus
Terras, et astra civibus.

Rectæ magister semitæ,
Dux gentis, ara pauperum,
Ardens lucerna in Israel;
Sic ille Romæ splenduit.

Inter sepulchra martyrum
Orat, latetque pervigil:
Ex his sepulchris prodiens
Vitam resumit cœlicam.

Romanæ honorem purpuræ,
Quo plus meretur, respuit;
Et major ostro et infulis
Virtute sola fulgurat.

Illapsa flamma pectori
Divini amoris æstuat,
Et corde claudi nescia
Costas refractas dividit.

Ad astra jam cor altius
Vulnus per illud evolat;
Et fusa late in proximos
Divina flagrat caritas.

Hæc caritatis vulnera
Plagas coæquant martyrum:
Hic cordis ignis æstuans
Flammas adæquat Seraphim.

Ergo rogamus supplices,
Philippe, summo Numini
Tu nostra pande pectora,
Tuis ut urat ignibus.

Deo Patri sit gloria
Ejusque soli Filio
Cum Spiritu Paraclito
In sempiterna sæcula. Amen.

According to the Oratorian Proper, the 1st Nocturn readings are from Ecclesiasticus 51:11-30 [RSV] (Vulg. 51:15-38), the 2nd Nocturn readings are those of the Breviary previous to its last preconciliar reform, and the readings for the 3rd Nocturn are as follows:

Lectio VII.

Lectio sancti Evangelii secundum Lucam.

In illo tempore; dixit Jesus discipulis suis: Sint lumbi vestri præcincti, et lucernæ ardentes in manibus vestris. Et reliqua.

Homilia sancti Ambrosii Episcopi.

Lib. 7. In Lucam. [Expositio Evangelii secundum Lucam VII, 131-132]

Beati servi illi, quos cum venerit Dominus invenerit vigilantes. In superioribus vigilare nos voluit, per omnia expectantes momenta Domini Salvatoris adventum; ne dum aliquis remittit, et negligit, et de die in diem opera sua differt, judicii futuri die, vel propria morte præventus meritum suæ commendationis amittat; et illa quidem in omnes præcepti forma generalis. (Quod si dixerit servus ille in corde suo, moram facit Dominus meus venire). Verum series sequentis exempli dispensatoribus, hoc est Sacerdotibus, videtur esse proposita, quo sciant sibi gravem in futurum pœnam esse subeundam, si sæcularibus intenti deliciis, familiam Domini, plebemque commissam sibi gubernare neglexerint. Ille autem servus, qui cognovit voluntatem Domini sui, et non præparavit, et non fecit secundum voluntatem ejus, vapulabit multis.

(A reading of the holy Gospel according to Luke.

At that time, Jesus said to his disciples: Let your loins be girt, and lamps burning in your hands. And the rest.

A homily of St Ambrose the Bishop.

Blessed are those servants, whom the Lord when he cometh, shall find watching. Above, he wished us to expect at all times the Coming of our Saviour , lest when someone relax and neglect his tasks, putting them off from day to day, he be prevented by the day of the future Judgement or his own death and lose the merit of his worth. And, surely, that is the general form of a precept for all. But if that servant shall say in his heart: My lord is long a coming… is indeed the link with the following example for stewards , that is, it seems to be set before Priests, whereby they may know that they will suffer severe punishment in the future, if, intent on worldly pleasures, they have neglected to govern the Lord’s Household and the people entrusted to them. And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes. )

Lectio VIII.

Sed quia exiguus est profectus, et parva meritorum gratia, supplicii metu ab errore revocari, majorque prærogativa caritatis et amoris est Dominus ad promerendam sui gratiam studia nostra acuit, et acquirenda cupiditate divinitatis inflammat dicens: Ignem veni mittere in terram. Non utique illum ignem consumptorem bonorum, sed bonæ voluntatis auctorem, qui aurea Dominicæ domus vasa meliorat, fœnum vero consumit, et stipulam, et sæcularia omnia mundi voluptate concreta; perituræque opus carnis exurit; ille ignis divinus, qui flammigerabat in ossibus Prophetarum, sicut Sanctus dixit: Quia factus est sicut ignis ardens flammigerans in ossibus meis. Est enim ignis Domini, de quo dictum est: Ignis ante eum ardebit.

(But because the profit is slight and the grace of merits little, in being recalled from error by the fear of punishment, and the prerogative of charity and love is greater, therefore the Lord sharpens our zeal to express his grace and inflames us with the desire for divinity, saying, I am come to send fire on the earth, surely not that fire which destroys the good, but the author of good will, which refines the golden vessels of the Lord’s House, but consumes hay and halm. And worldly things, stiffened by the pleasure of this age and the work of the perishable flesh are burned by that divine fire which blazed in the bones of the prophets, as a Saint says: But it was as burning fire flaming in my bones. For there is a fire of the Lord of which it is said, Fire shall go before him.)

Lectio IX.

Sint autem lumbi vestri præcincti, et lucernæ ardentes; et ideo, quia nox est dies hujus vitæ, lucerna est necessaria. Hunc ignem in se etiam Amaon, et Cleophas a Domino missum esse testatur, dicentes: Nonne cor nostrum ardens erat in via, cum aperiret nobis Scripturas? Evidenter itaque docuerunt, qualis istius ignis sit operatio, qui secreta cordis illuminat . Et ideo fortasse Dominus in igne venturus est, ut resurrectionis tempore vitia universa consumat, suique conspectu desideria compleat singulorum; meritorumque, et mysteriorum lumen accendat.

(Let therefore your loins be girt, and lamps burning. And, therefore, because the night is the day of this life, a lamp is needful. Do not also Ammos and Cleophas bear witness that this fire was sent to them from the Lord, saying, Was not our heart burning… on the way, when he opened to us the scriptures? Thus, they clearly taught what is the operation of that fire which illumines the secrets of the heart. Thus, perchance, the Lord is to come in fire, so that at the time of the Resurrection, he may consume all offences, and by his appearance fulfil the desires of individuals and of the deserving, and kindle the light of mysteries.)

Here is the traditional Oratorian Preface for St Philip, with my poor translation:

Vere dignum, et justum est, æquum et salutare nos tibi semper et ubique gratias agere, Domine sancte, Pater omnipotens, æterne Deus.
Qui beatum Philippum gratiæ tuæ muneribus, amoris igne æstuare fecisti: qua ineffabili charitate inflammatus, novam ad animarum lucrum Congregationem instituit, et quæ aliis dedit salutis monita, operum exhibitione complevit.
Quæsumus clementiam tuam ut illius nos festivitate (commemoratione) lætifices, exemplo piæ conversationis exerceas, verbo prædicationis erudias, grataque tibi supplicatione tuearis.
Et ideo cum Angelis et Archangelis cum Thronis et Dominationibus cumque omni militia cœlestis exercitus, hymnum gloriæ tuæ canimus, sine fine dicentes:

(Truly it is worthy and just, right and salutary for us always and everywhere to give thanks unto thee, holy Lord, Father almighty, eternal God.
Who hast made blessed Philip by the gifts of thy grace to burn with the fire of love: enkindled by that ineffable charity, he instituted a new Congregation for the gain of souls, and those salutary precepts he gave others, he accomplished by the example of his deeds.
We beseech therefore thy clemency, that thou mayest give us joy by his feast (commemoration), exercise us by the example of his pious conduct, instruct us by the word of his preaching, and protect us by his thankful supplication unto thee.
And therefore with Angels and Archangels, with Thrones and Dominations, and with every army of the host of heaven, we sing a hymn to thy glory, saying without end:)

Finally, here are the traditional and the modern responsories for Matins/Office of Readings for the saint, together with references to their sources; I have dared to add three compositions of my own at the end, for private devotion only:

I. THE EIGHT TRADITIONAL RESPONSORIES

First Nocturn – Responsories referring to the Marvellous Dilation of St Philip’s Heart by the Fire of Divine Love of the Holy Ghost

Resp. 1

R. Repletus Spiritus sancto beatus Philippus ascensiones suas disposuit in corde suo; * Et totis visceribus diligebat Dominum. V. Dedit ei Spiritus Domini sapientiam, et prudentiam multam nimis, et latitudinem cordis. * Et totis visceribus diligebat Dominum.

“repletus Spiritus sancto Petrus” – Acts 4:8
“Paulus, repletus Spiritus sancto” – Acts 13:9
“ascensiones in corde suo disposuit” – Ps 83(84):6
“qui totis visceribus diligebat Christum Regem” – Aña ad Magn., Vespers of St Martin of Tours
“Dedit quoque Deus sapientiam Salomoni et prudentiam multam nimis, et latitudinem cordis” – 3(1) Kings 4:29a

Resp. 2

R. Spiritus sanctus a throno procedens, illius cor penetravit * Novo sanctificationis signo. V. Advenit ignis divinus confringens, urens, et illuminans; et tribuit ei charismatum dona. * Novo sanctificationis signo.

“R. Spiritus sanctus, procedens a throno, Apostolorum pectora invisibiliter penetravit novo sanctificationis signo: * Ut in ore eorum omnium genera nascerentur linguarum, alleluja. V. Advenit ignis divinus, non comburens, sed illuminans et tribuit eis charismatum dona. * Ut in ore…” – Matins of Pentecost (Feria II in Oct. Pent., R. ii)

Resp. 3

Amore vulneratus languebat jugiter dicens: * Quis me separabit a caritate. V. Certus sum enim, quia neque mors, neque vita, poterit me separare a caritate Dei, quoniam ipse in me manet, et ego in eo. * Quis me separabit a caritate. Gloria Patri… * Quis me separabit a caritate.

“Caritate Dei vulneratus languebat jugiter” – Lesson 5, Matins of St Philip Neri
«Vulneratus caritatis sum ego» – saying of St Philip Neri
Cf. “quia amore langueo” – Cant 2:5c & 5:8c
Cf. “Vulnerasti cor meum… vulnerasti cor meum…” – Cant 4:9
“Quis ergo nos separabit a caritate” – Rom 8:35a
“Certus sum enim quia neque mors, neque vita” – Rom 8:38a
“poterit nos separare a caritate Dei” – Rom 8: 39b
“in illo manet, et ipse in eo” – 1 Jn 3:24a
“quoniam in eo manemus, et ipse in nobis” – 1 Jn 4:13a
“quoniam… Deus in eo manet, et ipse in Deo” – 1 Jn 4:15b
“in me manet, et ego in illo” – Jn 6:57b
“qui manet in me et ego in eo” – Jn 15:5

Second Nocturn – Responsories referring to the Death of St Philip

Resp. 4

R. Oculis et manibus in cælum semper intentus: * Invictum ab oratione spiritum non relaxabat. V. Clamans clamabat ad Dominum: Quando veniam, et apparebo ante faciem Dei? * Invictum ab oratione spiritum non relaxabat.

“Oculis ac manibus in cælum semper intentus, invictum ab oratione spiritum non relaxabat.” – V. of R. ii, Matins of St Martin of Tours
“R. Oculis ac manibus in cælum semper intentus, * Invictum ab oratione spiritum non relaxabat.” – R. of R. iv., Matins of St Martin of Tours
“Oculis ac manibus in cælum semper intentus, invictum ab oratione spiritum non relaxabat, alleluja. ” – Aña 4, Lauds & Vespers of St Martin of Tours
“clamabat ad Dominum, dicens” – Judith 9:1b
“quando veniam, et apparebo ante faciem Dei?” – Ps 41(42):3b

Resp. 5

R. Obitum suum longe ante præscivit, dixitque fratribus: * Cupio dissolvi, et esse cum Christo. V. Interiora mea intra me efferbuerunt absque ulla requie. * Cupio dissolvi, et esse cum Christo.

“Beatus Martinus obitum suum longe ante præscivit, dixitque fratribus, * Dissolutionem sui corporis imminere, quia judicabat se jam resolvi.” – R. of R. v., Matins of St Martin of Tours
“desiderium habens dissolvi, et esse cum Christo” – Phil 1:23b
“interiora mea efferbuerunt absque ulla requie” – Job 30:27a

Resp. 6

R. [Hodie] Philippus migravit a sæculo gemma sacerdotum. * Per quem in cælo viventem tanta miracula coruscant. V. O virum ineffabilem, nec labore victum, nec morte vincendum. * Per quem in cælo viventem tanta miracula coruscant. Gloria Patri… * Per quem in cælo viventem tanta miracula coruscant.

“Martinus episcopus migravit a sæculo: vivit in Christo gemma sacerdotum.” – V. of R. viii, Matins of St Martin of Tours
“O ineffabilem virum, per quem nobis tanta miracula coruscant!” – Aña 6, Matins of St Martin of Tours
“O virum ineffabilem, nec labore victum, nec morte vincendum, qui nec mori timuit, nec vivere recusavit!” – Aña 3, Lauds & Vespers of St Martin of Tours

Third Nocturn – Responsories referring to St Philip’s Desires for His Congregation of the Oratory

Resp. 7

R. Domus mea domus orationis vocabitur: * In eas omnis qui petit accipit, qui quærit invenit, et pulsanti aperietur. V. Lætificabo eos in domo orationis. * In eas omnis qui petit accipit, qui quærit invenit, et pulsanti aperietur.

“domus mea domus orationis vocabitur” – Is 56:7d
“Omnis enim qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.” – Mt 7:8 & Lk 11:10
“lætificabo eos in domo orationis” – Is 56:7b

Resp. 8

R. Obsecro itaque, filii, orationes fieri, postulationes, gratiarum actiones pro omnibus: * Et diligite decorem domus Dei. V. Manete in vocatione; attendite lectioni, et doctrinæ; conversationem inter gentes habete bonam. * Et diligite decorem domus Dei. Gloria Patri… * Et diligite decorem domus Dei.

“Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones, pro omnibus hominibus ” – 1 Tim 2:1
“Domine, dilexi decorem domus tuæ” – Ps 25:8a
“Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis” – Eph 4:1
“manete in vocatione” – not a Scriptural quotation, but quoted by St Gaspar del Bufalo (1836)
“attende lectioni, exhortationi, et doctrinæ”- 1 Tim 4:13b
“conversationem vestram inter gentes habentes bonam” – 1 Pet 2:12a

II. Responsories for Office of Readings of St Philip Neri

Resp. 1 (shortened form of Matins Resp. 8)

R. Obsecro itaque, filii, manete in vocatione, attendite lectioni et doctrinæ. * Conversationem inter gentes habete bonam. V. Et diligite decorem domus Dei. * Conversationem inter gentes habete bonam.

“Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis” – Eph 4:1
“manete in vocatione” – not a Scriptural quotation, but quoted by St Gaspar del Bufalo (1836)
“attende lectioni, exhortationi, et doctrinæ”- 1 Tim 4:13b
“conversationem vestram inter gentes habentes bonam” – 1 Pet 2:12a
“Domine, dilexi decorem domus tuæ” – Ps 25:8a

Resp. 2 (seems suitable to be Matins Resp. 9)

R. Fratres, gaudete, perfecti estote, exhortamini invicem, idem sapite, pacem habete; * Et Deus dilectionis et pacis erit vobiscum (T.P. alleluja). V. Deus autem spei repleat vos omni gaudio et pace in credendo. * Et Deus dilectionis et pacis erit vobiscum (T.P. alleluja).

De cætero, fratres, gaudete, perfecti estote, exhortamini, idem sapite, pacem habete, et Deus pacis et dilectionis erit vobiscum. — 2 Cor. 13,11
Deus autem spei repleat vos omni gaudio et pace in credendo. — Rom 15,13a

III. Three More Proposed Responsories (Relating to St Philip’s Life), as if for use in the Monastic Rite (which needs 12 Responsories for Feasts)

Resp. 1

R/. Dominus Jesus invenit Philíppum. * Et dicit ei: Sequere me.
V/. Et vocavit Philíppum, unum de amicis suis. * Et dicit ei: Sequere me.

Et vocavit Philippum, unum de amicis suis — 1 Mach 6,14a
[Jesus] invenit Philippum. Et dicit ei Jesus: Sequere me. — Jo 1,43b

Resp. 2

R/. Philíppus ascendens in Civitatem, prædicabant illis Christum. Intendebant autem turbæ his quæ a Philíppo dicebantur, unanimiter audientes, et videntes signa quæ faciebat. * Factum est ergo gaudium magnum in Civitate.
V/. Cum vero credidissent Philíppo evangelizanti de regno Dei, adhærebant Philíppo. Videntes etiam signa et virtutes maximas fieri, stupentes admirabantur. * Factum est ergo gaudium magnum in Civitate.

Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum. Intendebant autem turbæ his quæ a Philippo dicebantur, unanimiter audientes, et videntes signa quæ faciebat. Factum est ergo gaudium magnum in illa civitate.
Cum vero credidissent Philippo evangelizanti de regno Dei…
…adhærebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur. — Act 8:5,6,8,12a,13b

Resp. 3

R/. Omnibus omnia factus sum, ut omnes facerem salvos. * Repletus sum consolatione; superabundo gaudio.
V/. Puto autem quod et ego Spiritum Dei habeo. * Repletus sum consolatione; superabundo gaudio.

Omnibus omnia factus sum, ut omnes facerem salvos. — 1 Cor 9,22b
Repletus sum consolatione; superabundo gaudio. — 2 Cor 7,4b
Puto autem quod et ego Spiritum Dei habeo. — 1 Cor 7,40b