Ambrosian & gregorian hymns for Quasimodo Sunday

Andrea del Verrocchio. Christ and Doubting Thomas. 1467–1483. Florence.
The hymns available for the traditional mass wed text, theology, and music exquisitely. I live in an english speaking community. English is an accumulative language. Ecclesiastical latin accumulated greek vocabulary, and hebraic theology. A song can refer to the sacrifice of the mass, the communion of believers, and the salvation of God's people now, and from Moses―or anytime from Adam to the last day.

Saint Stephen has had a latin schola for a year, it has finished an annual cycle, but some songs are being done for the first time, since the ordinary had to be learned first, and some members have joined during the year. One of the members studied for a doctorate in classical languages at the University of Pennsylvania, and can give spontaneous translation of the text. This with a little discussion amongst the members, in asides and questions becomes a mini symposium (without the drinking). Ablatives, gerunds and the importance of the fourth declension are mentioned in passing.

To-day has many names. I must mention, to-day fulfills the octave of Easter, and is also, then fittingly, Divine Mercy Sunday. Perhaps, most anciently, to-day is Dominica in albis depositis, the sunday of laying away the white (garment of baptism) is one which is reflected in an ambrosian hymn, which is not served well by the usual Neale translation.
[each verse should span only the column]
1. AD cenam Agni providi, stolis salutis candidi, post transitum maris Rubri Christo canamus principi.
--At the supper the Lamb provides,
--------------------------clothes of health(salvation) of gleaming white,
---------------------------------------------after the passage through the Red Sea
------------------------------------------------------- we sing to Christ the prince.
--At the mass
--Ad regias Agni dapes [beginning of alternate hymn]
-----------------------banquet
2. Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roseum gustando, Dei vivimus.
------j*-------------------------------------------------------------------------rosy gore
3. Protecti paschæ vespero a devastante angelo, de Pharaonis aspero sumus erept(i)§ imperio.
--------------------χ†‡---------------------------------------------Φ†
-----------paschal eve a devastating angel (unnamed, conjecture -- Uriel?)
4. Iam pascha nostrum Christus est, agnus occisus innocens; sinceritatis azyma qui carnem suam obtulit.
---J* ------ χ -------------- χ-innocent (in = negation, nocens = harmful, a criminal)
-unleavened (a = negation, greek)
5. O vera, digna hostia, per quam franguntur tartara, captiva plebs redimitur, redduntur vitæ præmia!
---------------------------------netherworld (greek, latin is inferno, english hell),
-------------------------------------------------------------, the captive proletariat ----------------------------------redeemed/ransomed/atoned,
6. Consurgit Christus tumulo, victor redit de barat(h)ro, tyrannum trudens vinculo et paradisum reserans.
----------------------------------------------------------depths† ------------------------------------- unbolted
7. Esto perenne mentibus paschale, Iesu, gaudium et nos renatos gratiæ tuis triumphis aggrega.
----------------------------------------------- J*
8. Iesu, tibi sit gloria, qui morte victa prænites, cum Patr(e)§ et almo Spiritu, in sempiterna sæcula. Amen.
--J*

Another song for today is, O fillii et filiæ. It deals greatly with T(h)omas’ doubt. Quando Thomas vidit Christum, pedes, manus, latus suum, dixit: Tu es Deus meus, alleluia. The uncertain Thomas shrinks at the staid Christ as he inspects his wounds.
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*(i) when palatised becomes (j)
†(h) in words borrowed from greek are unaspirated (silent); (Φ) is written ph in latin, (Φ) in cyrillic is (f), sounded (f) in latin, russian, english, (χ) = ch
‡ Pasch is the passover and the resurrection holiday, hebrew→greek→latin
§ silent or slurred in song not in speech

pre-Paschal events, tenebræ

For the byzantines, and others using the gregorian calendar, to-day is Lazarus Saturday. To-morrow is Palm Sunday, some german churches wheel in a palmesel figure, a statue of Christ on an ass. The poles have a lamentation service, Gorzkie zale, throughout lent, similar to the way of the cross and to tenebræ. The spaniards have parades.

I have been busy with latin, tenebræ, singing practice. It will, probably, be the first time since 1955, that, at Saint Stephen, Cleveland*, tenebræ in the original form will be done. I would like to know, how many times it has been done in the entire diocese in this form since.

In this format, it is the combined matins and lauds for Holy Thursday. Matins chant the psalms 68 to 76, the beginning of Jeremias’ Lamentations, responses and antiphons; in addition: Augustine on part of psalm 54, and a selection of Paul to the Corinthians is read. Lauds has four psalms, and the canticles of Moses and Zacharias (the Benedictus), and antiphons. In other forms, it is truncated, and other readings may be used, but the Miserere (ps.50) of David, and Jeremias’ cry over Jerusalem are generally retained.

The tenebræ hearse is a triangular candelabrum used for this service since, at least, the seventh century. It is triangular with fifteen prickets. This hearse was also used during the funeral mass, and placed by the casket, and now the wagon, that carries the casket, is called the hearse. At the end of each psalm a candle (unbleached wax taper, preferably) is snuffed, until the last candle, remaining lit, is taken away; this candle represents Christ and returns after the strepitus. There are six candles on the altar, that are snuffed, consecutively, at the last six verses of the Benedictus. The antiphon, that begins Christus Factus est, has the last candle leave.

The strepitus, latin for din, or loud noise, or crash, is the theatrical climax. The church is in darkness total and silent, and then an unexpected, isolated sound terrifies those, whom, do not know about it. This can be the most, memorable moment of any tenebræ service. I vaguely remember a rain storm, occurring one night, to help the dramatics. The theatre for the strepitus has possibilities. The simplest is to drop a phonebook from the choir loft. There is a musical instrument sheet of bronze or brass, a tonitruone, that can be used; a thunder sheet, or piece of sheet metal used for ventilation ducts could be shook, one can strike wood with a heavy, hand hammer, or lay both forearms across an organ keyboard. Sixteen foot pipes would make a great sound.

There is much symbolism, and much interpretation. The strepitus is the tomb closing, the tomb opening, the destruction of the first temple, the third temple, the earthquake of the crucifixion. The Christ candle is joined by the eleven apostles and the three Maries.

While going over the practice singing, I was hit with the eloquence of Saint Jerome’s latin. He was a ciceronian. The joy of the hebrews over the destruction of faro’s army is also evident.

―Tu confregísti cápita dracónis ; dedísti eum escam pópulis Æthíopum. (Ps. 73. v.14)
Thou hast smashed the heads of the dragon [faro’s army]; and given it as meal to the ethiopians.
―vox tonítrui tui in rota. Illuxérunt coruscatió nes tuæ orbi terræ ; commóta est, et contrémuit terra. (Ps. 76. v.19)
the voice of thy thunder in a wheel. Thy lightnings enlightened the world: the earth shook and trembled.―DRC
―equum et ascensórem dejécit in mare. (Exodus xv. 1b)
horse and his ascendant [usually trans. rider] He has thrown [poured, deposed] into the sea.
―currus Pharaónis et exércitum ejus projécit in mare : elécti príncipes ejus submérsi sunt in mari Rubro. (Exodus xv. 4)
Pharao's chariots and his army he hath cast into the sea: his chosen captains are drowned in the Red Sea. ―DRC

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*6.30 p.m. Wednesday, 8 April 2009.
postscriptum: in this tenebræ, there was a very muted strepitus, it consisted of rapping the missals, but there was an addition, the throwing of thirty silver coins onto the marble steps.

O Antiphons

The opening words of the seven antiphons, of the Roman Breviary, to the Magnificat, for vespers, of the seven days preceding the vigil of Christmas are:

O Sapientia (O Wisdom)
O Adonai (O Adonai)
O Radix Jesse (O Root of Jesse)
O Clavis David (O Key of David)
O Oriens (O Morning Star)
O Rex Gentium (O King of the nations)
O Emmanuel (O Emmanuel)

Boëthius, fl.c. 500 a.D., makes a reference to the O antiphons. The Benedictines, are required to, sing or recite the breviary daily. These seven antiphons are sung at the end of the Advent season. From time to time and place to place, the antiphons were added to or substituted, but classically, the above are the seven.
The last antiphon complete is:

O Emmanuel, Rex et legifer noster, exspectatio Gentium, et Salvator earum:
veni ad salvandum nos, Domine, Deus noster.

O Emmanuel, our King and our Lawgiver, the Expected of the nations, and their Savior:
come to save us, O Lord, our God.

Now, the antiphons all refer back to Scripture. The last one to the 1st half of Jeremias x. 7:

Quis non timebit te, o Rex gentium ? tuum est enim decus :
Who shall fear thee, O king of nations? for thine is the glory:

There are several references, for each, to both Testaments, more from Isaias than any other book. Isaias is the prophet of Advent. Each are addressed to the Messias, by an equivalent title as a name. These antiphons congeal easily to an hymn, O Come, O Come, Immanuel (Veni, veni, Emmanuel). In the mid 19th century, John Mason Neale made an english translation.

These antiphons may have entered ☧ian usage through jewish ☧ians. To further speculate [bear with me and entertain me]: these seven antiphons may be related to a Hannukah service. Hannukah is celebrated over eight days, and its celebration moves about December, for it does not follow the solar calendar. The Hannukah story is found in the Old Testament books of the Maccabees, but is not canonical among the jews. It is possible, that, part of that celebration migrated from jewish to christian worship.

Now, for those who do not acknowledge, the canonicity of the books of the Maccabees, they refer to an intertestamentary period , wherein, those events occurred. The temples of Solomon, and the babylonian return [and later Herod] contained a menorah of seven branches. A miracle of the Maccabees was, that, a one day supply of lamp oil lasted eight. Now menorahs for Hannukah contain eight candles, plus one smaller lighting candle as a ninth branch.

O Oriens, splendor lucis æternæ, et sol justitiæ:
veni, et illumina sedentes in tenebris, et umbra mortis.

O Dayspring, splendor of Light eternal, and Sun of Justice:
come, and enlighten those who sit in darkness, and the shadow of death.

We see Jesus as the Messias, the☧, the True Light. The light of the menorah symbolises this, as do the candles lit during the dark of vespers.
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Glossary: Antiphon = an anthem, verse sung responsively
Breviary = a book containing the divine office, the daily canonical hours of prayer
Magnificat = the canticle, song, of Mary in Luke i. 46-55.
Vespers = the 6th of 7 hours of prayer, the evening hour, or vespertina synaxis
Vigil = the night before a feast, a period of watch and prayerful preparation
Maccabees = a family of 2nd century b. C. Juda, Seven martyrs commemorated on 1 August, 2 books of the Old Testament
Hannukah = dedication, consecration; the festival commemorating the events of 165 b.C.:

And they kept the dedication of the altar eight days, and they offered holocausts with joy, and sacrifices of salvation, and of praise. ― 1Maccabees iv. 56.
And Judas, and his brethren, and all the church of Israel decreed, that the day of the dedication of the altar should be kept in its season from year to year for eight days, from the five and twentieth day of the month of Casleu, with joy and gladness. ― 1Maccabees ⅳ. 59.

Menorah = candelabrum used in jewish worship

Saint Cecilia

A parish window in the Austrian Tyrol.

Saint Cecilia is one, of the seven female (all martyred), Saints of this Second Intercession in the Roman canon. The other six are: Felicity, Perpetua, Agatha, Lucy, Agnes, Anastasia. All these saints come from the period before the toleration and legalisation of the Church. A time when the Roman state would actively, though not continuously, persecute the Church, sometimes with the utmost of intensity and theatrical cruelty. These saints are remembered and celebrated during mass, for their love of Christ and constancy of faith.

She has been continuously venerated since her martyrdom. She was buried on the Appian Way in the Catacomb of Callistus. There are a few pious legends abut her life, that, the skeptical have little confidence in. Even her chronology is not settled. One thread says her martyrdom occurred in 177, after her husband, and his brother. She was of a senatorial family, and therefore, was granted dignity a plebian or slave would not have. Her death sentence was to be suffocation, which failed, then a botched decapitation by sword, which she survived, after the third blow, for a time.

At some time, at least before the modern age, she became a patron of music. During her marriage ceremony, while disinterested in the festivities and earthly music, she was enraptured with heavenly song. There are representations of Cecilia in churches with an organ or bowed stringed instruments, which certainly did not exist in those forms in ancient times. Reni, Raphaël, Rubens, Poussin, Orazio Gentileschi, and Saraceni painted her, and Donatello and Stefano Maderno sculpted her. Her tomb in the church of St. Cecilia in Trastevere, Rome was opened in 1599, and her body was incorrupt. At the base of the statue, Maderno carved, “Behold the body of the most holy virgin Cecilia whom I myself saw lying incorrupt in her tomb. I have in this marble expressed for thee the same saint in the very same posture of body.”

There are in parishes, around the world, Saint Cecilia singing or music societies. The Accademia Nazionale di Santa Cecilia, of Rome, Italy was founded in 1585 as a grandiose institution is but one such, even though it has had some impressive members. e.g. Palestrina, Corelli and the Scarlattis. Alessandro Scarlatti and Charles Gounod composed masses for Cecelia. Her association with music lasted in England even amongst certain of the heretics, and public concerts took place on her day.

Tangentially, in 1940 a swedish song, The Shrine of Saint Cecilia, was written and was translated into english. The next year, The Andrews Sisters and others recorded it thereafter; in 1953, an R&B group, The Royals made it to the charts. The sound of ‘Cecilia’ is pleasant and musical to the year, while ‘Cecil’, either the british or the american pronounciation, is not.

... The bells in the chapel never ring anymore
The clock in the steeple can't tell time as before
But up on the hillside, stands a place heaven blest
The shrine of Saint Cecilia

Each day at eventide
When I seek haven from my daily care
You'll find me by her side
It seems so peaceful there

I kneel in my solitude and silently pray
That heaven will protect you, dear, and there'll come a day
The storm will be over and that we'll meet again
At the shrine of Saint Cecilia ...

How can I keep from singing?

One of many versions undergoing continual editing:

1.) My life goes on in endless song
Above earth’s lamentations,
I hear the real, though far off hymn
That hails a new creation.

Through all the tumult and the strife
I hear its music ringing,
It sounds an echo in my soul.
How can I keep from singing?

2.) While though the tempest loudly roars,
I hear the truth, it liveth.
And though the darkness ’round me close,
Songs in the night it giveth.

No storm can shake my inmost calm,
While to that rock I’m clinging.
Since love is lord of heaven and earth
How can I keep from singing?

3.) When tyrants tremble in their fear
And hear their death knell ringing,
When friends rejoice both far and near
How can I keep from singing?

In prison cell and dungeon vile
Our thoughts to them are winging,
When friends by shame are undefiled
How can I keep from singing?

The provenance of this song is slightly murky. I would sleuth it in the following manner. The original lines were written by Anne Warner, circa 1864. The Baptist preacher and writer, and sometimes collaborator with Ira Sankey, Robert Lowry, published it in 1869, and has, sometimes, been credited as its author. Doris Plenn learned it in a North Carolina familial setting, surmising it to be a Quaker* song. In 1956, she added the new topical lyrics. It was then introduced to folk music by Pete Seeger in 1957. It has been recorded by several notable folk singers (Judy Collins, Arlo Guthrie, Noel (of PP&M) Stookey, Eva Cassidy) and by Enya and by Bruce Springsteen. Finding it on radio would be quite difficult. It has been recently performed by Martin Sheen on Prairie Home Companion.

A version appears in the missal and hymnal at my parish church. The book is printed anew each year, with it being there for many years. I do not recall it, ever being sung, there. A pity, it is a beautiful tune and song.

I have highlighted the anti-Joe McCarthy, anti-fascist words of Doris Plenn, whom, added on to a religious song of constancy and joy in faith, which was written during a time of war. That war between the Union and the confederates is the fulcrum of american history. No division in this country has ever been greater, nor bloodier. But, Ms. Warner sang with a serene and certain joy. Truly, the words peel off the voice wonderfully.

The tune is both sweet and forceful. With the addition it is triumphant, the wicked leviathan is at death’s rattle and the surviving persecuted are to be redeemed. The celebration of justice is marked.

The original celebrates the paradise, of the New Jerusalem, that will prevail over the present, wretched, destruction of war. That destruction does not whelm, and certainly not overwhelm the faith. The faith is kept, the witness is made, the reward exists, none-the-less. The powers of the world do not win. Love and Truth, the attributes of Our Lord Jesus Christ are irresistible.
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*Apparently, it is now in several hymnals. People will confuse Quaker with Shaker. It has become an indeterminate christian hymn, and since it rarely says Jesus, the unitarians can sing it too. Some librarian could chart its publication appearances. I would guess, it may have not seen much ink between 1870 to 1955. The folkies have resurrected a hymn, a song too good not to be sung.

Saint Dominic *1170, †1221

El Greco. Saint Dominic in Prayer. c.1590. Madrid.

Dominique by The Singing Nun, Souer Luc-Gabrielle, Jeanine Deckers

Refrain: Dominique, nique, nique S’en allait tout simplement, Routier pauvre et chantant En tous chemins, en tous lieux Il ne parle que du bon Dieu, Il ne parle que du bon Dieu. Verses: A l’époque où Jean-Sans-Terre D’Angleterre était roi, Dominique, notre père, Combattit les Albigeois. Certain jour un hérétique Par des ronces le conduit, Mais notre Père Dominique Par sa joie le convertit. Ni chameau, ni diligence, Il parcourt l’Europe à pied. Scandinavie ou Provence Dans la sainte pauvreté. Enflamma de toute écoles Filles et garçons pleins d'ardeur, Et pour semer la Parole Inventa les Frères Prêcheurs. Chez Dominique et Ses Frères Le pain s’en vint à manquer Et deux anges se présentèrent, Portant deux grands pains dorés. Dominique vit en rêve Les prêcheurs du monde entier, Sous le manteau de la Vierge En grand nombre rassemblés. Dominique, mon bon père, Garde-nous simples et gais Pour annoncer à nos frères La Vie et La Vérité.

Refrain: Dominique, nique, nique Goes along very simply Traveling in poverty and singing. On every road, in every place, He just talks about the good God, He just talks about the good God. Verses: In the age when John Lackland Was the king of England, Dominique, our father, Fought the Albigensians. A certain day an heretic Led him through the brambles, But our father Dominic, Through his own joy converted him. Without a camel, nor diligence, He travelled Europe on foot, Scandinavia or Provence, In saintly poverty. He enflamed all the schools Boys and girls full of ardor, And by sowing the word He founded the Order of Preachers. In the home of Dominic & his brothers, Bread started becoming scarce, And two angels presented themselves, Bearing two great golden loaves. Dominic saw in a dream The preachers of the whole world Under the mantle of the Virgin In great number assembled. Dominique, my good Father, Keep us simple and merry By announcing to our brothers The Way and the Truth.

Who would think that the following verse would be at the top of the radio and ecord charts in an anglo-saxon protestant land? On one certain day, a heretic led through the brambles our Father Dominic, whom joyfully converted him [the heretic].

Certain jour un hérétique
Par des ronces le conduit,
Mais notre père Dominique
Par sa joie le convertit.

There is a parochial humor, a humor of rivalry within the faith, between parts of the church, between orders. Often it is the Jesuit, who is in the punch line. We had essay questions that often began, “Compare and contrast”. Well, this certain one begins: Compare and contrast the Dominicans and the Jesuits.

Student: They were both founded by Spaniards. St. Dominic de Osma founded the Dominicans, and St. Ignatius de Loyola, the Jesuits. An early mission was to combat heresy — the Dominicans: the Albigensians; the Jesuits: the Protestants.

Teacher: Ok, good. Now, how were they different?

Student: When was the last time, anyone saw an Albigensian?

The song also tells us Dominic travelled through Provence and Scandinavia. He did, and he encountered the cathar heresy in the Occitan (southern France) . He was surprised that the heretical preachers were educated and even eloquent. Dominic wanted to confront and defeat them intellectually. He publicly debated them several times. He wanted to start a movement, and a religious order, to combat the heresy.

The area about Toulouse (Prouille, Fanjeaux, Montpellier, Servian, Béziers, Carcassonne) was a center of his activity, and so was the university town of Bologna. He devoted himself to severe poverty, and mortification to his body. And this was the serious programme that he believed would achieve success. Many miracles were wrked in his life. He was quickly recognised as a saint, officially in 1234.

Final confirmation of the establishment of the Ordo Praedicatorum, Order of Preachers, O.P. was granted 22 December 1216. Pope Honorius III supported the preachers greatly. In 1217 Dominic preached, in Rome, during Lent. He was named to the office and title of Master of the Sacred Palace, theologian to the pope, which has remained with the Order of Preachers. The order was established at the University of Paris, the foremost centre of theology, and at many other sites. The order maintains a preferred rôle in biblical studies in the Holy Land.

The two great mendicant orders were beginning contemporaneously. Dominic and Francis of Assisi, the founder of the Ordo Fratrum Minorum (OFM), met each other in Rome. The Franciscans lived the spirit of the Beatitudes, and the Dominicans the zeal of the Apostles.

It is not by the display of power and pomp, cavalcades of retainers, and richly-houseled palfreys, or by gorgeous apparel, that the heretics win proselytes; it is by zealous preaching, by apostolic humility, by austerity, by seeming, it is true, but by seeming holiness. Zeal must be met by zeal, humility by humility, false sanctity by real sanctity, preaching falsehood by preaching truth. — Dominic 1208.

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*albigensian=cathar, Albi is a town in Provence=Languedoc=Midi=Occitan near Toulouse, where one of the debates took place. The cathars were gnostic dualists, who devalued the body since it was the evil creation of an evil god. In their schema: There were two gods. The crucifixion did not happen, reincarnation was possible, the Eucharist was denounced and so on. The Old Testament tells of the evil god. Only the cathars were the true christians, catholics were corrupt. There were two classes of believers. Secret knowledge was denied to the inferior believers. Pregnancy was evil, marriage was too, all sexual activities were permitted by the inferior believers. The superior believers, the perfect, would pretend to extreme asceticism. Frequent preaching with novel, twisting exegeses were employed.
They have been promoted and eulogised by those who hate catholicism: masons, atheists, and extreme protestants. Whom have made them martyrs for enlightenment, or proponents of free thought and “biblical christianity”. They are far, more similar to a new age cult.

Saint Christina & Saint Christina the Astonishing

As a young girl she became a catholic. Christina could not have been her given name. Her father, an officer of government, threw her in Lake Bolsena, she survived. She was tortured and executed during the Diocletian pogroms in 297.

There were many roman, virgin martyrs. It is a form of female certitude, assertiveness and independence, this ‘feminist’ age in America can not fathom. Juvenile girls, all women, had no legal standing in pagan Rome. They had biological and economic utility in family and marriage and outside of that as slaves and concubines, but totally dependent on fathers and husbands or masters and owners. Choosing virginity was opting out. This was not appreciated, and the empire crushed rebels.

In the 18th century her catacomb remains were found and disinterred. In 1925 her relics came to Cleveland, Ohio. She lay in a crypt chapel at the Cathedral of Saint John the Evangelist, until one day, in February 1992, she was stolen. A few days later she was found on the parking lot of Saint Sava’s (Broadview Heights, there are 2 Serbian churches in Cleveland, both Saint Sava) . To-day she is back in the cathedral. There is some more story there, but I have not been privy to it.
above
St Christine at St. Christine’s.1889. Moriz Schlachter. Ravensburg, Germany.
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Christina The Astonishing Lyrics by Nick Cave

Christina the astonishing
Lived a long time ago
She was stricken with a seizure
At the age of twenty-two
They took her body in a coffin
To a tiny church in Liege
Where she sprang up from the coffin
Just after the Agnus Dei
She soared up to the rafters
Perched on a beam up there
Cried "The stink of human sin
Is more that I can bear"
Christina the astonishing
Was the most astonishing of all
She prayed balanced on a hurdle
Or curled up into a ball
She fled to remote places
Climbed towers and trees and walls
To escape the stench of human corruption
Into an oven she did crawl
O Christina the astonishing
Behaved in a terrifying way
She would run wildly through the streets
Jump in the Meusse and swim away
O Christina the astonishing
Behaved in terrifying manner
Died at the age of seventy-four
In the convent of St Anna

Cave sings in a haunted chant. He is a most melancholy artist. He occasionally touches on specifically Catholic subjects, he has one song on Brompton Oratory, for example. This song, virtually, reads every word in a short encyclopedia article, that, would quickly limn every detail that has survived over many centuries

Christina Mirabilis *1150, †1224 was a Belgian woman who experienced, in medical terms, false death and a variety of epileptic seizures. She exhibited behaviors that startled the populace then, and would now. Some of the actions would be seen as paranormal or supernatural manifestations and occurrences.

Her life can pose questions on the nature of madness and holiness, certainly she was touched by God in some ways, that, most of us are not. Was her life akin to a prophet’s? Does what appears to be a seizure mask something greater?

Saint Stanislas, Bishop and Martyr

Święty Stanisław ze Szczepanowa, Biskupa i Męczennika, Głównego Patrona Polski.
Martyrdom window. Shrine Church of Saint Stanislaus. Cleveland, O.
O God, our father in heaven to honor you, Saint Stanislas faced martyrdom with courage. Keep us strong and loyal in our faith until death.

Saint Stanislas Szczepanowski, *1039, was elected Bishop of Krakow in December 1071 and took the office after commanded by Pope Alexander II. A successor, to that Krakovian see, became our last pope, John Paul II. He recognised Stanislas as the patron saint of moral order.

With the passing of centuries, and a sceptical and blasé public, history is regarded as a devolved legend. Stanislas was born to noble parents who had been childless for thirty years. He went on to the University of Paris, but refused a doctorate. Upon returning, in 1059, he gave away his inheritance and became a priest. His stature and actions were well known and received and respected. He rose in position as canon, in 1062, and preacher at the cathedral, and as vicar general under bishop Lambert Zula.

The man who became king in 1076 (previously grand duke), Boleslas II Śmiały, *c.1040, †1081, (the Bold or Fierce) was a warrior prince, who twice took Kiev and was greatly involved in the military conflicts of eastern and central Europe. He was wild and willful, careless and cruel, and uncontrolled. He had many lusts and brooked no opposition.

The two would conflict more than once, first over land, which was resolved, in the hagiographies, by the previous owner, Piotr, coming out of his grave to give testimony. Later, Stanislas excommunicated Boleslas over his lust, cruelty and greed. Boleslas declares Stanislas guilty of treason, and sentences him to truncatio membrorum. His knights would not carry this out. The king, himself, kills the saint, in the church of Saint Michael on the hill of the Rock (Skalka), outside of Krakow, during mass on. Then the sentence of dismemberment was done upon a log.

This murder was not taken well, by the populace, and revolt, and invasion ensued. In July of 1079, the king flees Poland and, eventually, ends his days in a Benedictine monastery at Osjak, Carinthia (Slovenija).

Miracles of healing occurred at Stanislas’s grave and later at his tomb in the Wawel cathedral. It became a pilgrimage site. Most of the later kings of Poland were crowned kneeling before his silver coffin, which was later desecrated by heretical, Swedish invaders during the Deluge (Potop) 1655-60.

Stanislas was canonised by Pope Innocent IV on 17 September 1253 in the Basilica of Assisi. His canonisation trial was a first use of the system that led to a devil’s advocate*. His feast had been on the 7th of May, it is celebrated on the 8th in Krakow, with the calendraic revision, it is now on the 11th of April.

Franz Liszt, worked twelve years on and completed the first and fourth movements of an oratorio on Stanislas, the conflict and martyrdom lay unfinished. The legend of eagles gathering his limbs has inspired patriots, over the centuries, as a metaphor of fragmentation of the country.† This was not the first or last musical composition concerning the saint. The Cardinal Archbishop of Krakow, Karol Wojtyła, for the 900th anniversary of martyrdom, had commissioned Henryk Górecki to compose, Beatus vir. Which was premiered on the pope’s return to Poland. Vincent of Kielce (Wincenty z Kielc) O.P. wrote two histories with music, Historia gloriosissimi Stanislai, c. 1250 and 1260.

In 1170 Henry II requested his knights to kill archbishop Thomas à Becket. They did him slay in the cathedral. Boleslas had to draw his own sword to kill his bishop. Advocates of the crown over the mitre hold the charges of treason. There are people in El Salvador who regard, Oscar Romero,†1980, in the same fashion. To defend the church, and to defend the people against the desires and trepidations of the state is not safe, and there are those whom, always, side with the state.

The actor, Paul Scofield, has recently died. He portrayed Saint Thomas More in the pictures. More was executed for his absolute reluctance to speak in favor of all the acts of King Henry VIII. The Tudor historian, G.R. Elton, finds More a traitor. Some judge martyrs as criminals. Hobbesian power rests in the sovereign, but justice rests with God. Power jealousy desires absolute power.

Jerzy Popiełuszko, a priest at St. Stanislas Kostka church in a Warsaw suburb, spoke for the church, and the people, and the Solidarity (Solidarność) union against the communist government. The nation listened to his words. He had been arrested, and targeted before, and his full number of days were not to be completed. He was kidnapped by police (Służba Bezpieczeństwa) on 19 October 1984 . Eleven days later his beaten body was found in the Vistula. 250,000 people came to his funeral. His cause began in 1997. He was remembered, by Andrzej Panufnik, in a Bassoon Concerto (1985). Artists and patriots love the romance of the soul whose gestures are grand.
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*Advocatus Diaboli, Devil's Advocate or Promoter of the Faith, Promotor Fidei position officially established 1587; disestablished 1983.
†from the 15th century, Annales seu cronicae incliti Regni Poloniae (The Annals of Jan Długosz): “hacked into myriad pieces which the King orders to be thrown here and there about the city for the dogs, vultures, crows and other predators to eat”, then the eagles come, and people reassemble the corpse from all the red and white pieces, hence the symbolism of the polish flag.

Triduum

The second part of Holy Week is a season unto itself, the Triduum, the three days. These three days merge into one whole, the final moments of Christ’s earthly life, his farewell, passion, death and his defeat of death.

These are unique days and situations. Thursday one mass is said in the evening*, and it does not end until the vigil mass of Sunday is ended. Holy Thursday, the Sacrament is taken in procession to the altar and tabernacle of reposition. The Mandatum of the washing of feet occurs, before the Eucharist, hence, the anglicised, “Maundy”.

Unlike the manner familiar for many protestants, the church is used each daily for communal celebration. Of the more than 360 days of the year, only on two is there no mass proper: Good Friday and Holy Saturday. Good Friday is the most solemn and sad day of the year. It is also busy. There is a liturgy, now again, since 1955, in the afternoon. It had been for centuries in the morning. On Passion Sunday, in the old rite, the Passion according to Matthew is the Gospel read; in the new rite, a three year cycle has the Synoptic Gospels read successively. On Good Friday, the Passion according to John is the Gospel in both rites. In the new rite, a general distribution of the pre-sanctified Eucharist is done. In addition, there are many popular devotions that can be done, some were done in the old Tre Ore service: the stations of the cross, the seven last words of Christ, hymns and prayers. As with popular devotions, they differ, from place to place and parish to parish, and since are not mandated or regularised.

There is often music set to the Seven Words. James MacMillan composed for them in 1993. Last year, he did music for Tenebrae. Tenebrae is a service of penitential psalms and the Lamentations of Jeremias. Tenebrae is a service of darkness, symbolically only the Light of Christ† endures, it is of the same solemn sadness, traditionally the evening office of Wednesday in Holy Week, but now more mobile.

Special songs of these days include: Stabat Mater Dolorosa, Pange Lingua Gloriosi, Ubi Caritas, O Sacred Head Surrounded, Anima Christi, Vexilla Regis, All Glory Laud and Honor, Behold the Wood of the Cross. The negro spiritual, Were You There has been adopted as well as adaptations of the penitential psalms.

Holy Saturday has no service.‡ We wait by the tomb in shock and sadness. We defer to the hebrew reckoning of days, with the next day beginning at sunfall. With the vigil mass of Resurrection Sunday, the Paschal (Easter) season begins. It has been taken that Christ's body lay 40 hours in the tomb, there is a devotion commemorating this. Christ went to harrow hell and preach the gospel there to the righteous dead.

With the Easter Fire, we enter the church, with the Gloria and the sounding of bells is signified the empty tomb, the fallen shroud, and the Resurrection of the Body, and the defeat of Death. The Mass begun with the Last Supper is now complete. There are so many elements involved, and each needs to be appreciated by themselves, here, above, is only a summation.

Now, 2008 had its interesting calendraic anomalies. Good Friday was the day of the full moon, Holy Thursday was the vernal equinox, because of this, Easter came quite early. Holy Week and the Easter Octave clears the calendar of saints days, only a few celebrations are transferred: Saint Joseph and the Annunciation, and a special transfer for Patrick in Ireland alone. Perhaps, the oddest pairing was the extreme solemnity of Good Friday being the same day as Purim in the jewish calendar, which is virtually a carnival day, which in certain incidents of the historical past has included some most unfortunate events.

Politically, other intrusions have tried to detract from the christian celebration and commemorations. Osama bin Laden has, ludicrously, accused the pope with planning war against mohammedanism. Some rabbis have objected to the little celebrated latin rite prayer for the conversion of jews. The BBC is running a series, concluding Easter Sunday, that rewrites the Passion to clear Judas and Caiaphas amongst other novelties. These are 2008’s distractions.
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*A Chrism Mass is said in cathedral, but not always on Thursday. That mass ought to have all the priests in the diocese in attendance.
† 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. -- John i. 4-5
in ipso vita erat et vita erat lux hominum
et lux in tenebris lucet et tenebræ eam non conprehenderunt
‡Amongst the slavonic peoples, latin, byzantine and eastern orthodox, a basket of food is often blessed in church; the orthodox using the julian calendar, have a late Easter this year.

Stations — the Way of the Cross

A moving, prayerful and wonderful devotion, especially during lent, is the reciting and meditation of the Via Dolorossa, the Via Crucis, the Way of the Cross. In attempt to empathise with the Lord's Passion on Good Friday millions of people around the world pray the stations, standardly fourteen places from Christ before Pilate and his sentencing to the entombment. Many versions are done, one written by Alphonso Liguori, several scriptural ones, living recreations with actors amongst others. Some are accompanied by familiar popular prayers, some are done before or after mass, benediction, communion service and often a verse tristiche of the moving and lovely, Stabat mater dolorosa is sung after each station. Quite often one can communally participate in this service, in many parishes at 7 p.m. on the first six fridays of lent and at noon on Good Friday. Going to different locations each week, with, perhaps, a different presentation can add to the appreciation of the experience and prayer.

I Jesus is condemned to death
II Jesus takes up his Cross
III Jesus falls for the first time
IV Jesus meets his Mother
V Jesus is helped by Simon the Cyrene to carry his Cross
VI Veronica wipes the face of Jesus
VII Jesus falls for the second time
VIII Jesus meets the women of Jerusalem
IX Jesus falls for the third time
X Jesus is stripped of his garments
XI Jesus is nailed to the Cross
XII Jesus dies on the Cross
XIII Jesus is taken down from the Cross and given to his Mother
XIV Jesus is laid in the tomb

Stabat Mater dolorosa iuxta Crucem lacrimosa, dum pendebat Filius.	At, the Cross her station keeping, stood the mournful Mother weeping, close to Jesus to the last.
Cuius animam gementem, contristatam et dolentem pertransivit gladius.	Through her heart, His sorrow sharing, all His bitter anguish bearing, now at length the sword has passed.
O quam tristis et afflicta fuit illa benedicta, mater Unigeniti!	O how sad and sore distressed was that Mother, highly blest, of the sole-begotten One.
Quae maerebat et dolebat, pia Mater, dum videbat nati poenas inclyti.	Christ above in torment hangs, she beneath beholds the pangs of her dying glorious Son.
Quis est homo qui non fleret, matrem Christi si videret in tanto supplicio?	Is there one who would not weep, whelmed in miseries so deep, Christ's dear Mother to behold?
Quis non posset contristari Christi Matrem contemplari dolentem cum Filio?	Can the human heart refrain from partaking in her pain, in that Mother's pain untold?
Pro peccatis suae gentis vidit Iesum in tormentis, et flagellis subditum.	Bruised, derided, cursed, defiled, she beheld her tender Child All with scourges rent:
Vidit suum dulcem Natum moriendo desolatum, dum emisit spiritum.	For the sins of His own nation, saw Him hang in desolation, Till His spirit forth He sent.
Eia, Mater, fons amoris me sentire vim doloris fac, ut tecum lugeam.	O thou Mother! fount of love! Touch my spirit from above, make my heart with thine accord:
Fac, ut ardeat cor meum in amando Christum Deum ut sibi complaceam.	Make me feel as thou hast felt; make my soul to glow and melt with the love of Christ my Lord.
Sancta Mater, istud agas, crucifixi fige plagas cordi meo valide.	Holy Mother! pierce me through, in my heart each wound renew of my Savior crucified:
Tui Nati vulnerati, tam dignati pro me pati, poenas mecum divide.	Let me share with thee His pain, who for all my sins was slain, who for me in torments died.
Fac me tecum pie flere, crucifixo condolere, donec ego vixero.	Let me mingle tears with thee, mourning Him who mourned for me, all the days that I may live:
Iuxta Crucem tecum stare, et me tibi sociare in planctu desidero.	By the Cross with thee to stay, there with thee to weep and pray, is all I ask of thee to give.
Virgo virginum praeclara, mihi iam non sis amara, fac me tecum plangere.	Virgin of all virgins blest!, Listen to my fond request: let me share thy grief divine;
Fac, ut portem Christi mortem, passionis fac consortem, et plagas recolere.	Let me, to my latest breath, in my body bear the death of that dying Son of thine.
Fac me plagis vulnerari, fac me Cruce inebriari, et cruore Filii.	Wounded with His every wound, steep my soul till it hath swooned, in His very Blood away;
Flammis ne urar succensus, per te, Virgo, sim defensus in die iudicii.	Be to me, O Virgin, nigh, lest in flames I burn and die, in His awful Judgment Day.
Christe, cum sit hinc exire, da per Matrem me venire ad palmam victoriae.	Christ, when Thou shalt call me hence, by Thy Mother my defense, by Thy Cross my victory;
Quando corpus morietur, fac, ut animae donetur paradisi gloria. Amen.	While my body here decays, may my soul Thy goodness praise, safe in paradise with Thee. Amen.

stabant autem juxta crucem Jesu mater ejus et soror matris ejus Maria Cleopæ et Maria Magdalene
Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen. — John xix. 25.

This marvelous poem and hymn is, usually, attributed to the third order Franciscan, Jacopone da Todi (c.1228-1306), translation by Edward Caswall (1814-1878), trochaic tetrameter often sung in plainsong (dom Fonteinne O.S.B. of Solesme), but many other musical settings, also.

Saint Thomas Aquinas

The childlike question is asked, "who's the smartest/wisest man in history?". Some think Albert Einstein, who pointed to thermonuclear bombs. Solomon, whose vast concubinage, brought the worship of new false religions into his Kingdom, which fell in two upon his death.

I am a Thomist. Aquinas brought greek philosophy and methods into christian thought most fruitfully. The foremost of all theologians, the man who in open, come all debates, on any subject, at the university of Paris, was the winner.

He was also a poet. His favorite subject was the Eucharist. His poems became hymns, Panis angelicus, O salutarius Hostia, Tantum ergo and Adoro te devote, latens Deitas. A quatrain taken from the last, written c.1264, impressed me a long time ago.


















Pie pellicane Jesu Domine,
Me immundum munda tuo sanguine,
Cujus una stilla salvum facere
Totum mundum quit ab omni scelere.

This has many translations, even in english, I found this one in a missal. I am not sure if this is the one I first read. I typed a copy and placed it in the typewriter case. Later, I could not find it, perhaps someone used the machine and tidied the case. The metaphor of Jesus as pelican strikes others too. In a mediæval art history class, back at Ohio University, we had a discussion on christian iconography. I did not know the religious background of my comrades, but they all seem quite surprised and taken with that mental and spiritual conception. A few of them, took it as their project and made a stained glass window, which they presented to Professor Marilyn Hunt. I would have liked to have a photograph of it.

O loving Pelican, Jesus Lord,
cleanse me, unclean, in Thy Blood,
one drop of which hath power to save
the whole world from all its sin.



















Christ as Pelican, the Eucharistic Succour struck me deeply.

Others reading Saint Thomas also found gems. Monsignor Ronald Knox, in 1925, found a limerick embedded in an Aquinas selection withtin the Breviary. One often thinks of a limerick as a short, funny, sometimes bawdy poem. In Thomas there is innocence.

Sit vitiorum meorum evacuatio
Concupiscentae et libidinis exterminatio,
Caritatis et patientiae,
Humilitatis et obedientiae,
Omniumque virtutum augmentatio.

Let my viciousness be emptied,
Desire and lust banished,
Charity and patience,
Humility and obedience,
And all the virtues increased.

In the Summa, Thomas in unpoetic, extremely clear, point by point, by counterpoint explains, in crystalline logic and syllogism, many of the most important concepts of thought: Quinque via (5 proofs of God), just and unjust wars, just and unjust laws and many other matters. So much genius, and so much humility.


Student's Prayer

Creator of all things, true source of Light and Wisdom, lofty source of all Being, graciously let a ray of Your Brilliance penetrate into the darkness of my understanding and take from me the double darkness in which I have been born, sin and ignorance.

Give me a sharp sense of understanding, a retentive memory, and the ability to grasp things correctly and fundamentally. Grant me the talent of being exact in my explanations, and the ability to express myself with thoroughness and charm.

Point out the beginning, direct the progress, help in the completion.

Through Christ, Our Lord. Amen. ― St. Thomas Aquinas
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*noto bene. 100th post

super flumina Babylonis — Babylon

Hanging Gardens of Babylon. Marten Jacobsz Heemskerk †1574. Haarlem.
30 March 2003

We follow a liturgical cycle. Eventually psalm (136)137, super flumina Babylonis, turns up. "Upon the rivers of Babylon, there we sat and wept: when we remembered Sion:", I have heard the Melodians, Linda Ronstadt and Don McLean sing recorded versions. I enjoyed them all greatly. I always sing along and I enjoin at mass when it is the responsorial.

The ninth and last verse, "Blessed be he that shall take and dash thy little ones against the rock.", is never sung by a Christian minstrel. War being war, we shall see the ninth ... eh, we will have the ninth, for in the first U.S. Iraqui War only censured views were presented and this group we have are more censorious than the last. I am not in this choir.

The waters of Babylon will be displaced. Today there exists in the penumbra of power an absurdly influential cadre of academic bureaucrats that favor a continuing war with a menu of destinations. A similar cadre brought us the domino policy in southeast asia, well this new bunch has gotten America into another asian war with a nebulous quest that substitutes the curtailing of the spread of the bogeyman -- communism, with the spread of the bogeyman -- terrorism. For those who read and think, see Greene's, "The Quiet American" and George Orwell's, "1984".