The Eschatos

Christ is Emmanuel, God-with-us, Alpha and Omega, the Eschatos, the Fulfilment of all, the Word spoken to us last of all by God (Heb i, 1-2).  His Incarnation is the End and Completion of all.  Christian worship is not merely a happy remembrance of past events (what a Protestant notion), nor but a glance toward the last things (the Eschaton, or more properly, ta eschata), but an immersion in Him Who Is, the Eschatos, namely, Our Lord Jesus Christ, the one Liturgist, the Leitourgos (Heb viii, 2) – trust no other! – in Whom we have a participation in the economy of salvation, in His mighty acts past, present, and to come.

For this reason, amongst others, the churches of the Byzantine tradition very often address their prayers to "Christ our God", whereas the Holy Roman Church keeps in the main to the still older tradition whereby prayers are addressed to God the Father. The insights of both East and West coincide, of course, when considering the centrality of the Enfleshment of the Divine Word.  To-day's Collect at Mass, for the 31st of December, the 7th day of the Christmas Octave (found in both the Hadrianum and the Leonine Sacramentary, and thus dating back to the 7th century at least), repays much careful consideration in its magnificent encapsulation of this mystery:

Omnipotens sempiterne Deus, qui in Filii tui nativitate tribuisti totius religionis initium perfectionemque constare, da nobis, quæsumus, in ejus portione censeri, in quo totius salutis humanæ summa consistit. Per...

This may be rendered as:

Almighty everlasting God, Who hast given, in the birth of Thy Son, the beginning and end of all religion to consist, grant us, we beg, in His portion to be reckoned, in Whom the sum of the whole of human salvation doth consist. Through...

Similarly, but not quite so painfully literally, the new translation of the modern Missal englishes the Latin original thus:

Almighty ever-living God, who in the Nativity of your Son established the beginning and fulfilment of all religion, grant, we pray, that we may be numbered among those who belong to him, in whom is the fulness of human salvation. Through...

Note the Latin particularly: in Filii tui nativitate... totius religionis initium perfectionemque constare – the beginning and the perfection of all religion consists in the birth, or, rather, in the Incarnation, of the Son of God Almighty and Eternal.  "Nativity", "birth" must be understood in the sense of the first unveiling of the Incarnation to human eyes (though known first by faith, then by revelation, and then by joyful interior awareness to the Most Holy Virgin at the Annunciation; and a little later to St Joseph), when Christ was born at Bethlehem, the "House of Bread".  The Incarnation is totius religionis initium perfectionemque; just as in due measure the Eucharistic Sacrifice, whereby He, the Eschatos, becomes present to us, in an extension of His Incarnation as it were, is the "source and summit" of Christian worship:

...Liturgia est culmen ad quod actio Ecclesiæ tendit et simul fons unde omnis ejus virtus emanat. ("...the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows.") 

— Sacrosanctum Concilium, 10.

While in many and varied ways God spoke to us through His prophets of old, in the fulness of time He spoke to us, lastly, in His Son, His Word, Who for us took flesh, and became the Verbum abbreviatum, the Infinite confined in a Body, God the Son become the Son of Man. (Like the TARDIS, Christ is "bigger on the inside"...)  As St John of the Cross rightly asks, why seek for some further or other communication from on High, when the Most Highest has spoken His Eternal Word to us?  In Christ is all the fulness of Divinity; He is the definitive revelation of the Father.

But there is still more to consider in this Collect, for its first phrase is paralleled by its last: in quo totius salutis humanæ summa consistit – in Whom the sum and height and total of all of human salvation is found, exists, consists.  For there is no other salvation than that found in Christ our God.  Note the repetition of the verb: constare, consistit.  Note the repetition of totius.  Note the paralleling of perfectionem and summa.

Religion, in St Augustine's words, is that by which man is "re-bound" to God, as if derived from re-ligare.  Hence, if the Nativity of Christ, the birth of the Incarnate God, is the beginning and the end of all religion, all re-connecting of man to the All-Highest, then of course in Him and His Nativity is found likewise the totius salutis humanæ summa.  These terms again parallel each other.

Therefore, what we pray for is detailed in the middle of the Collect: that we may have some part and share in Him.  Glory be to Christ, in Whom all glory is to God on high, and all peace to men of good will, those who enjoy His grace and favour.

Fourfold Gospel of the Incarnation

Here's a nice little bit of mediæval liturgy: the pre-Tridentine Cistercian Breviary included special blessings to be pronounced at the Lessons of the Third Nocturn of Christmas Matins, referring to each of the four Gospel passages read at the head of each Lesson - for, while in the Roman Rite, at Christmas Matins' Third Nocturn three Lessons were read, each with a passage from the one of the Gospels used at the three Masses of Christmas, in the Benedictine and Cistercian Breviaries four Gospels are referred to and commented on, the fourth being the opening of St Matthew's Gospel, which according to monastic custom is read at the very end of Matins.

So, as a meditation upon the Incarnation suitable for looking forward through the approaching season of Advent to Christmas (only fifty days away), I append these blessings, with my doggerel translations (to get the right sense, I had to change active subjunctives into passive), paired with the Gospels to which they refer (with an apposite quotation from the Scriptures attached):

Mysterium sanctæ incarnationis:

aperiat nobis Liber generationis.

The mystery of the holy Incarnation:

be opened unto us by The book of the generation.

St Matthew i, 1-16

The book of the generation of Jesus Christ, the Son of David, the Son of Abraham: Abraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren. And Judas begot Phares and Zara of Thamar. And Phares begot Esron. And Esron begot Aram. And Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon. And Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse. And Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias. And Solomon begot Roboam. And Roboam begot Abia. And Abia begot Asa. And Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias. And Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias. And Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias. And Josias begot Jechonias and his brethren in the transmigration of Babylon. And after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel. And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor. And Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud. And Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob. And Jacob begot Joseph the husband of Mary, of whom was born Jesus, Who is called Christ.

[...Israelites, to whom belongeth the adoption as of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises: whose are the fathers, and of whom is Christ, according to the flesh, Who is over all things, God blessed for ever. Amen. (Romans ix, 4-5)]

Virgineum partum in præsepio angusto:

doceat nos Edictum a Cæsare Augusto.

The Virgin birth in the poor manger be taught us:

by A decree from Caesar Augustus.

St Luke ii, 1-14

At that time: there went out a decree from Caesar Augustus, that the whole world should be enrolled. This enrolling was first made by Cyrinus, the governor of Syria. And all went to be enrolled, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David, to be enrolled with Mary his espoused wife, who was with child. And it came to pass, that when they were there, her days were accomplished, that she should be delivered. And she brought forth her Firstborn Son, and wrapped Him up in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn. And there were in the same country shepherds watching, and keeping the night watches over their flock. And behold an angel of the Lord stood by them, and the brightness of God shone round about them; and they feared with a great fear. And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy, that shall be to all the people: For, this day, is born to you a Saviour, Who is Christ the Lord, in the city of David. And this shall be a sign unto you. You shall find the Infant wrapped in swaddling clothes, and laid in a manger. And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying: Glory to God in the highest; and on earth peace to men of good will.

[And at midnight there was a cry made: Behold the Bridegroom cometh, go ye forth to meet Him. ...and they that were ready, went in with Him to the marriage, and the door was shut. (St Matthew xxv, 6. 10]

Puerum in præsepio jacentem:

demonstrent nobis Pastores loquentes ad invicem.

The Child lying in the manger:

be shewn unto us by The Shepherds saying one to another.

St Luke ii, 15-20

At that time: The shepherds said one to another: Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord hath shewed to us. And they came with haste; and they found Mary and Joseph, and the Infant lying in the manger. And seeing, they understood of the word that had been spoken to them concerning this Child. And all that heard, wondered; and at those things that were told them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God, for all the things they had heard and seen, as it was told unto them.

[Wherefore, as the Holy Ghost saith: Today if you shall hear His Voice, harden not your hearts. (Hebrews iii, 7-8a)]

Ille qui In principio erat Verbum:

doceat nos qualiter sit hodie caro factum.

He Who In the beginning was the Word:

teach us how this day He flesh was made.

St John i, 1-14

In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him: and without Him was made nothing that was made. In Him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, He gave them power to be made the sons of God, to them that believe in His name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we saw His glory, the glory as it were of the Only Begotten of the Father,) full of grace and truth.

[God, Who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days hath spoken to us by His Son, Whom He hath appointed Heir of all things, by Whom also He made the world. (Hebrews i, 1-2)]

The Subdeacon Preached

Quæritur: Would it cause admiratio to the simple faithful if a priest, qua subdeacon, preaches at Mass? For it is fitting in the case of a priest or deacon, but surely not in the case of the subdeacon...

Anyways, Fr Terence, acting as subdeacon, did dare to preach today, the transferred 1st-class feast of the Annunciation, and reminded us that the greater mystery and marvel of the Annunciation is not Our Lady's sublime Fiat, wondrous and instructive though it be, but the Incarnation of the Eternal Word - that God, the grand, the majestic, the immense, the infinite, He Who Is, should take upon Him flesh, should submit to the scandal of particularity, should enter into the Creation He Himself had wrought: what humility this teaches us, that God should be so humble.


Fr Richard sang the High Mass for Lady Day (Fr Rowe was deacon), including the Preface in the tonus solemnior. Especially today Our Lady's Preface was perfect for the occasion, as indeed were all the orations of the Mass, rich in the doctrine that she is the Theotokos, God's chosen instrument to bring forth our Saviour into the world, to consummate the whole economy of salvation by His incarnation, passion, and resurrection:

Deus, qui de beatæ Mariæ Virginis utero Verbum tuum, Angelo nuntiante, carnem suscipere voluisti: præsta supplicibus tuis; ut, qui vere eam Genitricem Dei credimus, ejus apud te intecessionibus adjuvemur. Per eumdem...

(O God, Who didst will Thy Word, at the message of an Angel, to take flesh in the womb of the blessed Virgin Mary, grant unto thy suppliants, that we, who believe her to be truly the Mother of God, may be helped by her intercession with Thee. Thro' the same...)

In mentibus nostris, quæsumus, Domine, verae fidei sacramenta confirma: ut, qui conceptum de Virgine Deum verum et hominem confitemur; per ejus salutiferæ resurrectionis potentiam, ad æternam mereamur pervenire lætitiam. Per eumdem...

(Confirm in our hearts, we beseech Thee, Lord the mysteries of the true faith, that we. who confess Him conceived of the Virgin to be true God and man, may, by the power of His salvific resurrection, deserve to come unto eternal joy. Thro' the same...)

Vere dignum... Et te in Annuntiatione beatæ Mariæ semper Virginis collaudare, benedicere et prædicare. Quæ et Unigenitum tuum Sancti Spiritus obumbratione concepit: et, virginitatis gloria permanente, lumen æternum mundo effudit, Jesum Christum Dominum nostrum. Per quem...

(Truly worthy... And to together laud, bless and preach [or, proclaim] Thee, on the Annunciation of the Blessed Virgin Mary. Who both conceived Thy Onlybegotten by the overshadowing of the Holy Ghost; and, the glory of her virginity remaining, brought forth to the world the light eternal, Jesus Christ our Lord. Through Whom...)

Gratiam tuam, quæsumus, Domine, mentibus nostris infunde: ut qui, Angelo nuntiante, Christi Filii tui incarnationem cognovimus; per passionem eius et crucem, ad resurrectionis gloriam perducamur. Per eumdem...

(Thus the well-known collect of the Angelus is in fact the postcommunion of this feast.)

Unfortunately, while I had carefully photocopied the Gregorian Propers, and chosen appropriate extra items to sing, Justin was unable to come, and singing the full Propers on my own is beyond me; so we had to have Missa de Angelis, rather than Cum jubilo, and Credo III (though I did manage the Deo gratias to the Ite missa est from Mass II), and I psalm-toned the Propers, doing a particularly botched-up job of the Introit. (Thankfully, it was only the Proper I had to do by myself: for the rest, Rosemary agreed to join me to form "the choir", and the people joined in too.) The rest was more or less alright: before Mass we sang "The Angel Gabriel from heaven came", a favourite of mine;


at the Offertory, Ave maris stella to a simple tune, followed by the simple versions of the Regina cæli and Ave Regina cælorum to fill up the time (I had been going to sing the Alma Redemptoris, but got stuck for the right note); at the Communion - which was short, there being only just over a dozen in the congregation, exclusive of choir and ministers - we sang the Ave verum (how appropriate); and after Mass the Lourdes Hymn of course, at which the people spontaneously sang in harmony!

Afterward, we all had dinner, beer and a good chin-wag at Fr Rowe's. Frs T. and R. depart tomorrow after helping out over Easter, while Peter (a sometime commenter on this blog), who served tonight, has just returned from visiting the Carmelite Monks of the Immaculate Heart in Wyoming, and is earnest upon trying his vocation there. Please pray for him.