Terribilis est locus iste: hic domus Dei est et porta cœli: et vocábitur aula Dei...

Hæc est enim vere domus oratiónis, visibílibus ædifíciis adumbráta, templum habitatiónis glóriæ tuæ, Domine, sedes incommutábilis veritátis, sanctuárium ætérnæ caritátis.

Today is the 19th Sunday post Pentecosten, the 2nd of October. The lessons at Matins continue from the Book of Macchabees. The page of the Schola Sainte-Cécile for today is here, and the libellum for Holy Mass is here. Vivaldi at the Communion this morning! 

At Barroux, today is the anniversary of the Dedication of the Basilica of Notre-Dame des Doms, the cathedral of Avignon... as the ordo does indeed, if unexpectedly, provide, ha.

I'm going to put the Terribilis est locus iste onto its own page but there will doubtless be bits and pieces not properly transferred from here to there.   

At last, after the morning walk, at last I remembered to look up the name of the star that appears just to the north (I guess that is what one says: to the left of...) of Venus: it is Regulus.  

Lectio 4

Ex libro sancti Augustíni Epíscopi de Civitáte Dei

Liber 18, cap. 45.

Posteáquam gens Judǽa cœpit non habére prophétas, proculdúbio detérior facta est, eo scílicet témpore, quo se sperábat instauráto templo post captivitátem, quæ fuit in Babylónia, futúram esse meliórem. Sic quippe intelligébat pópulus ille carnális, quod prænuntiátum est per Aggæum prophétam dicéntem: Magna erit glória domus istíus novíssimæ, plus quam primæ. Quod de novo testaménto dictum esse, paulo supérius demonstrávit, ubi ait apérte Christum promíttens: Et movébo omnes gentes, et véniet Desiderátus cunctis Géntibus.

R. Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri:
* Et nunc clamémus in cælum et miserébitur nostri Deus noster.
V. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.
R. Et nunc clamémus in cælum et miserébitur nostri Deus noster.

Lectio 5

Tálibus enim eléctis Géntium, domus Dei ædificátur per Testaméntum novum lapídibus vivis, longe gloriósior, quam templum illud fuit, quod a rege Salomóne constrúctum est, et post captivitátem instaurátum. Propter hoc ergo nec prophétas ex illo témpore hábuit illa gens; sed multis cládibus afflícta est ab alienígenis régibus, ipsísque Románis, ne hanc Aggæi prophetíam in illa instauratióne templi opinarétur implétam. Non multo enim post, adveniénte Alexándro, subjugáta est; quando, etsi nulla facta est vastátio, quóniam non sunt ausi ei resístere, et ídeo placátum facíllime súbditi recepérunt; non erat tamen glória tanta domus illíus, quanta fuit in suórum regum líbera potestáte.

R. Congregátæ sunt gentes in multitúdine, ut dímicent contra nos, et ignorámus quid ágere debeámus:
* Dómine Deus, ad te sunt óculi nostri, ne pereámus.
V. Tu scis quæ cógitant in nos: quómodo potérimus subsístere ante fáciem illórum, nisi tu ádjuves nos?
R. Dómine Deus, ad te sunt óculi nostri, ne pereámus.

Lectio 6

Deínde Ptolemǽus Lagi fílius, post Alexándri mortem captívos inde in Ægýptum tránstulit, quos ejus succéssor Ptolemǽus Philadélphus benevolentíssime inde dimísit: per quem factum est, ut Septuagínta intérpretum Scriptúras haberémus. Deínde contríti sunt bellis, quæ in Machabæórum libris explicántur. Post hæc capti a rege Alexandríæ Ptolemǽo qui est appellátus Epíphanes, inde ab Antíocho rege Sýriæ multis et gravíssimis malis ad idóla colénda compúlsi: templúmque ipsum replétum sacrílegis superstitiónibus Géntium, quod tamen dux eórum strenuíssimus Judas, qui étiam Machabǽus dictus est, Antíochi dúcibus pulsis, ab omni illa idololatríæ contaminatióne mundávit. 

 

R. Tua est poténtia, tuum regnum, Dómine: tu es super omnes gentes:
* Da pacem, Dómine, in diébus nostris.
V. Creátor ómnium, Deus, terríbilis et fortis, justus et miséricors.
R. Da pacem, Dómine, in diébus nostris.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Da pacem, Dómine, in diébus nostris.

Lectio 7

Léctio sancti Evangélii secúndum Matthǽum

Matt 22:1-14.

In illo témpore: Loquebátur Jesus princípibus sacerdótum et pharisǽis in parábolis, dicens: Símile factum est regnum cælórum hómini regi, qui fecit núptias fílio suo. Et réliqua.

Homilía sancti Gregórii Papæ

Homilia 38 in Evangelia, post initium.

Sæpe jam me dixísse mémini, quod plerúmque in sancto Evangélio regnum cælórum præsens Ecclésia nominátur: congregátio quippe justórum, regnum cælórum dícitur. Quia enim per prophétam Dóminus dicit: Cælum mihi sedes est; et Sálomon ait: Anima justi sedes sapiéntiæ; Paulus étiam dicit Christum Dei virtútem, et Dei sapiéntiam: líquido collígere debémus, quia si Deus sapiéntia, ánima autem justi, sedes sapiéntiæ, dum cælum dícitur sedes Dei, cælum ergo est ánima justi. Hinc per Psalmístam de sanctis prædicatóribus dícitur: Cæli enárrant glóriam Dei.

R. Refúlsit sol in clípeos áureos, et resplenduérunt montes ab eis:

* Et fortitúdo géntium dissipáta est.

V. Erat enim exércitus magnus valde et fortis: et appropiávit Judas et exércitus ejus in prǽlio.

R. Et fortitúdo géntium dissipáta est.

Lectio 8

Regnum ergo cælórum est Ecclésia justórum: quia dum eórum corda in terra nil ámbiunt, per hoc quod ad supérna suspírant, jam in eis Dóminus quasi in cæléstibus regnat. Dicátur ergo: Símile est regnum cælórum hómini regi, qui fecit núptias fílio suo. Jam intélligit cáritas vestra, quis est iste Rex, Regis fílii pater: ille nimírum, cui Psalmísta ait: Deus judícium tuum Regi da, et justítiam tuam fílio Regis. Qui fecit núptias fílio suo. Tunc enim Deus Pater Deo Fílio suo núptias fecit, quando hunc in útero Vírginis humánæ natúræ conjúnxit, quando Deum ante sǽcula fíeri vóluit hóminem in fine sæculórum.

R. Duo Séraphim clamábant alter ad álterum:

* Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.

V. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.

R. Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.

V. Glória Patri, et Fílio, * et Spirítui Sancto.

R. Plena est omnis terra glória ejus.

Lectio 9

Sed quia ex duábus persónis fíeri solet ista nuptiális conjúnctio; absit hoc ab intelléctibus nostris, ut persónam Dei et hóminis Redemptóris nostri Jesu Christi, ex duábus persónis credámus unítam. Ex duábus quippe atque in duábus hunc natúris exsístere dícimus; sed ex duábus persónis compósitum credi, ut nefas vitámus. Apértius ergo atque secúrius dici potest, quia in hoc Pater Regi Fílio núptias fecit, quo ei per incarnatiónis mystérium sanctam Ecclésiam sociávit. Uterus autem Genitrícis Vírginis, hujus sponsi thálamus fuit. Unde et Psalmísta dicit: In sole pósuit tabernáculum suum, et ipse tamquam sponsus procédens de thálamo suo.

Te Deum.

 

The Mass of the 19th Sunday, Salus populi ego sum. M le Curé is the celebrant of Holy Mass this morning.

Introitus. Salus pópuli ego sum, dicit Dóminus: de quacúmque tribulatióne clamáverint ad me, exáudiam eos: et ero illórum Dóminus in perpétuum. Ps. 77, 1. Attendite, pópule meus, legem meam: inclináte aurem vestram in verba oris mei. ℣. Glória Patri.

Kyrie, Gloria.

Oratio. Omnípotens et miséricors Deus, univérsa nobis adversántia propitiátus exclúde: ut mente et córpore páriter expedíti, quæ tua sunt, líberis méntibus exsequámur. Per Dóminum.

Léctio Epístolæ beáti Pauli Apóstoli ad Ephésios.
Ephes. 4, 23-28.
Fratres: Renovámini spíritu mentis vestræ, et indúite novum hóminem, qui secúndum Deum creátus est in justítia et sanctitáte veritátis. Propter quod deponéntes mendácium, loquímini veritátem unusquísque cum próximo suo: quóniam sumus ínvicem membra. Irascímini, et nolíte peccáre: sol non occídat super iracúndiam vestram. Nolíte locum dare diábolo: qui furabátur, jam non furétur; magis autem labóret, operándo mánibus suis, quod bonum est, ut hábeat, unde tríbuat necessitátem patiénti.

Graduale. Ps. 140, 2. Dirigátur orátio mea, sicut incénsum in conspéctu tuo, Dómine. ℣. Elevatio mánuum meárum sacrifícium vespertínum.

Allelúja, allelúja. ℣. Ps. 104, 1. Confitémini Dómino, et invocáte nomen ejus: annuntiáte inter gentes ópera ejus. Allelúja.

✠ Sequéntia sancti Evangélii secúndum Matthǽum.
Matth. 22, 1-14.
In illo témpore: Loquebátur Jesus princípibus sacerdótum et pharisǽis in parábolis, dicens: Símile factum est regnum cœlórum hómini regi, qui fecit núptias fílio suo. Et misit servos suos vocáre invitátos ad nuptias, et nolébant veníre. Iterum misit álios servos, dicens: Dícite invitátis: Ecce, prándium meum parávi, tauri mei et altília occísa sunt, et ómnia paráta: veníte ad núptias. Illi autem neglexérunt: et abiérunt, álius in villam suam, álius vero ad negotiatiónem suam: réliqui vero tenuérunt servos ejus, et contuméliis afféctos occidérunt. Rex autem cum audísset, iratus est: et, missis exercítibus suis, pérdidit homicídas illos et civitátem illórum succéndit. Tunc ait servis suis: Núptiæ quidem parátæ sunt, sed, qui invitáti erant, non fuérunt digni. Ite ergo ad exitus viárum et, quoscúmque invenéritis, vocáte ad núptias. Et egréssi servi ejus in vias, congregavérunt omnes, quos invenérunt, malos et bonos: et implétæ sunt núptiæ discumbéntium. Intrávit autem rex, ut vidéret discumbéntes, et vidit ibi hóminem non vestítum veste nuptiáli. Et ait illi: Amíce, quómodo huc intrásti non habens vestem nuptiálem? At ille obmútuit. Tunc dixit rex minístris: Ligátis mánibus et pédibus ejus, míttite eum in ténebras exterióres: ibi erit fletus et stridor déntium. Multi enim sunt vocáti, pauci vero elécti.

The 'homilies' for today are from Father Zuhlsdorf, here, and from Dr Olson, here (he reads the lessons from the Pauline Rite). Since the excerpt from Fr Gabriel of Saint Mary Magdalene OCD's Divine Intimacy at Voice of the Family this week was his meditation on yesterday's feast of Our Lady's Holy Rosary, here, I will include Blessed Ildefonso and Venerable Dom Prosper's texts, too. Blessed Ildefonso first (the text is written on the day's Gospel lesson and there is surprisingly little homiletic matter, eh), and then Dom Prosper.

The parable of the king who made a marriage feast for his son (Matt, 22,1-14) is omitted in the Wurzburg Capitulary, which assigns instead for today the passage which is given in the Missal to the 21st Sunday after Pentecost. 

The allegory of the wedding feast was commentated on to the people by St Gregory the Great in the Basilica of St Clement; but we do not, however, know on what occasion, for the Saint probably altered the ancient list of the Gospels.

The primary aim of the predestination of souls to the heavenly banquet is the supreme glorification of Christ as first-born of the human family and head of the Church. In truth, Jesus, risen from the dead and raised to the right hand of God the Father, transmits his life and holiness to the members of his mystical body in such a manner that, as he is the true image of the Father, so the Church may become the true image of himself. In this way, as the Apostle expresses it, God will be all in all, and this perfect unison will be the beatific hymn resounding throughout heaven for all eternity: Amen, Alleluia. "Friend, how earnest thou in hither, not having on a wedding garment?" God calls our souls, but they must be in accord with their calling, so that the grace of eternal happiness may also be their due reward, the "crown of justice", as St Paul calls it, which God gives to
the faithful servant, and to the soldier victorious in the fight.

The venerable French Benedictine... ah. I had forgotten that Internet Archive was having copyright issues etc etc; both Dom Laurence Shepherd's English version of l'Année liturgique and indeed Dom Prosper's French seem to have vanished, tsk. Had downloaded, months ago, ten volumes not including, however, the first three of the five post Pentecosten ones, wherein are contained the temporal Masses etc. Tsk. Procrastination has such irritating consequences; mea culpa. I could type out passages from the printed book but... may not do that. Perhaps there is another online source for the Shepherd.

Credo.

Offertorium. Ps. 137, 7. Si ambulávero in médio tribulatiónis, vivificábis me, Dómine: et super iram inimicórum meórum exténdes manum tuam, et salvum me fáciet déxtera tua.

At the incensing of the altar, the Dirigatur Domine, the part I could capture in one screenshot, anyway (one must consult the livret linked supra for the entire lyrics).

Secreta. Hæc múnera, quǽsumus, Dómine, quæ óculis tuæ majestátis offérimus, salutária nobis esse concéde. Per Dóminum.

Sanctus.

At the Elevation, the O salutaris Hostia from Augustin D'Olivera's Messe de Sainte Cécile.

Agnus Dei.

At the Communio, the 2nd movement of Fr Antonio Vivaldi's Concerto in B flat major RV 583 (for 'scordatura' violin and double string orchestra, according to Wikipedia; this morning performed by violin, violoncello, and organ).

Communio. Ps. 118,4-5. Tu mandásti mandáta tua custodíri nimis: útinam dirigántur viæ meæ, ad custodiéndas justificatiónes tuas.

Postcommunio. Tua nos, Dómine, medicinális operátio, et a nostris perversitátibus cleménter expédiat, et tuis semper fáciat inhærére mandátis. Per Dóminum.

At the sortie of the clergy.

The always gracious and informative Dr Eleanor Parker cited Boethius, from the Old English version of his Consolatio, in her Patreon post emailed this morning. She had been discussing Byrhtferth and Aelfric.

'Now is this world blended with evils, it wanes and waxes...'

The poet of the Homiletic Fragment suggests that this world (especially perhaps in the corrupted present day, of which he has a rather pessimistic view) is defined by its waxing and waning, its constant state of change and instability. That's life within time, within earthly cycles of growth and decay, increase and decline.

By contrast, as the Old English translation of Boethius' Consolation of Philosophy describes in a passage of beautifully balanced prose, there is no 'waxing or waning' in the eternal present of God:

We witon swiðe litel ðæs þe ær us wæs buton be gemynde and be geæscum, and get læsse þæs ðe æfter us bið. Þæt an us is gewislice andweard þæt þe þonne bið. Ac him is eall andweard, ge þætte ær wæs ge þætte nu is ge þætte æfter us bið; eall þæt is him andweard. Ne wexð his wela na, ne eac næfre ne wanað. Ne ofman he næfre nane wuht, forðæm he næfre nauht ne forgeat. Ne secð he nanwuht ne ne smeað forðæm þe he hit wat eall. Ne secð he nanwuht forðy he nanwuht ne forleas. Ne eht he nanre wuhte forðy hine nanwuht ne mæg flion. Ne ondræt he him nane wuht forðæm he næfð nænne ricran, ne furðum nænne gelican. Simle he bið gifende and ne wanað his næfre nauht.

(And then she translates.)

'We know very little of that which was before us, except by memory and by inquiry, and still less of that which will be after us. That alone is truly present to us, which in that moment is. But to him all is present, both that which was before, and that which is now, and that which will be after us; all that is present to him. His wealth never waxes, nor ever wanes. He recollects nothing, because he forgets nothing. He seeks nothing, nor inquires into anything, because he knows all. He seeks nothing, because he loses nothing. He pursues nothing, because nothing can fly from him. He fears nothing, because there is none more powerful, nor none equal to him. Always he is giving, and nothing of his ever wanes.'

Simle he bið gifende and ne wanað his næfre nauht.

LDVM

Saint-Eugène-Sainte-Cécile, Missa Terribilis est locus iste, Dedicationis anniversarium Cathedralis Dominae Nostrae des Doms Avenionis