From Dom Guéranger's The Liturgical Year.
Scarcely had two centuries elapsed since the triumph of the cross over Roman idolatry, when satan began to cry victory once more. While Eutychianism was crowned at Byzantium in the person of Anastasius the silent, Arianism was rife in the west. Throughout the whole ancient territory of the empire, heresy was supreme, and almost everywhere was persecuting the Church, who had now none but the vanquished for her sons.
‘But fear not; rather rejoice,’ says Baronius at this point of his Annals; ‘it is divine Wisdom still delighting to play in the world. The thoughts of men count for little before Him who holds the light in His hands, to hide it when He pleases, and, when He wills, to bring it forth again. The darkness, that now covers the earth, marks the hour when the dawn is about to break in the hearts of the Franks, and the Catholic faith is to shine there in all its glory.’[1]
Little known in our days is such a manner of writing history; yet this was the view taken by the first historian of the Church, and the greatest. On such a feast as this we could not do better than repeat summarily his account of the Franks. ‘How,’ says he, ‘can we help admiring the Providence which is never wanting to the Church? From the midst of tribes still pagan, on the morrow of the irremediable fall of the empire, God forms to Himself a new people, raises unto Himself a prince: against these must break the rising tide of heretics and barbarians. Such, in truth, appeared in the course of ages the divine mission of the Frankish kings.
What energy has faith to uphold kingdoms; and what fatal power has heresy to uproot every plant that is not set by our heavenly Father! In proof hereof, see how the principalities of the Goths, Vandals, Heruli, Alani, Suevi, and Gepidi have utterly disappeared; while the Franks behold their little spot of earth blessedly fertilized, and encroaching far upon the surrounding territories.’[2]
Henceforth appeared the might of the Franks, when preceded to battle by the cross. Hitherto obscure and struggling for existence, they were now everywhere victorious. They had only had to acknowledge Christ, in order to reach the highest summit of glory, honour, and renown. In so speaking I say nothing but what is known to the whole world. If they have been more favoured than other nations, it is because they were supereminent in faith, and incomparable in piety, so that they were more eager to defend the Church than to protect their own frontiers.[3]
Moreover, a privilege unique and truly admirable was theirs: never did the sins of kings bring upon this people, as upon so many others, subjection to a foreign yoke. The promise of the Psalm[4] would seem to have been renewed in favour of this nation: If his children forsake My law . . . and keep not My commandments, I will visit their iniquities with a rod . . . but My mercy I will not take away from him.’[5]
All honour, then, to the saintly pontiff, who merited to be the instrument of such heavenly benefits! According to the expression of the holy Pope Hormisdas, ‘Remigius converted the nation, and baptized Clovis, in the midst of prodigies similar to those of the apostolic age.’[6] The prayers of Clotilde, the labours of Genevieve, the penances of the monks who peopled the forests of Gaul, had doubtless a great share in a conversion which brought such joy to the angels. Did space allow, we might relate how it was also prepared by the great bishops of the fifth century, Germanus of Auxerre, Lupus of Troyes, Anian of Orleans, Hilary of Arles, Mamertus and Avitus of Vienne, Sidonius Apollinaris, and so many others who, in that age of darkness, held up the Church to the light of day, and commanded the respect of the barbarians. Remigius, contemporary and survivor of most of them, and their rival in eloquence, nobility, and holiness, seemed to personify them all on that Christmas night forestalled by so many desires, and prayers, and sufferings. In the baptistery of Saint Mary’s at Rheims, the Frankish nation was born to God; as heretofore on the banks of Jordan, the dove was again seen over the waters, honouring this time, not the Baptism of Jesus, but that of the Church's eldest daughter; it brought a gift from heaven, the holy vial containing the chrism which was to anoint the French kings in future ages into ‘the most worthy of all the kings of the earth.’[7]
Two churches in the city of Rheims claim the honour of these glorious souvenirs: the grand Church of our Lady, and the venerable basilica where Remigius lay, with the vial of chrism at his feet, and guarded by the twelve peers surrounding his splendid mausoleum. This church of St. Remigius bore the name of caput Franciæ,[8] head of all France, until those days of October 1793, when, from its desecrated pulpit was proclaimed the word that the days of darkness were at an end; when the holy ampulla was broken, and the relics of the apostle of France were thrown into a common grave.[9]
After an episcopate of seventy-four years, the longest ever recorded in history, Remigius took his flight to heaven on January 13, the anniversary of his episcopal consecration and also of his birth. Yet in the same century, the first of October was chosen for his feast; this being the day whereon his relics were first translated to a more honourable place, in the midst of miracles such as those which had graced his life. The translation of St. Remigius is the name still given to this day by the church of Rheims, which, by a special privilege, celebrates on the Octave day of the Epiphany the principal festival of its glorious patron. We borrow the following lessons from the Office of that day.
Remigius, qui et Remedius, Lauduni natus est, parentibus nobilibus, Æmilio et sancta Cilinia ætate jam provectis, et gratia apud suos nominatissimis. Ortum ejus prædixerat solitarius quid, m cæcus, nomine Montanus, qui et visum postea recepit, admoto ad oculos lacte quo infans Remigius alebatur. Studiis et orationibus primos impendebat annos futurus Francorum apostolus, secessum colens; quo magis hominum frequentiam fugere conabatur, eo notior toti provinciæ fiebat. Annos natus duos et vigniti, post transitum Bennadii archiepiscopi Remensis, ob seniles in adolescentia mores, ad sedem Remensem omnium votis raptus, potius quam electus fuit. Onus episcopale effugere cupiens, divinis monitis suscipere cogitur. Ab episcopis provinciæ consecratus, se tamquam veteranum gessit ili regimine Ecclesiæ suæ. Vir eloquens, potens in Seripturis, exemplum erat fidelium. Quod ore docebat, implebat opere. Grege suo summo labore ac vigilantia mysteriis fidei imbuto, et disciplina in clero constituta, regnum Christi in Belgio promovendum suscepit; populis ad fidem conversis, novos episcopatus iustituit: Teruanæ, ubi sanctum Antiruundum; Atrebatis, ubi sanctum Vedastum; Lauduni, ubi sanctum Genebaldum præfecit.
Remigius, also called Remedius, was born at Laon, of noble parents by name Æmilius and St. Celinia. They were far advanced in age, and renowned among their own people for their virtue, when the birth of this child was foretold to them by a blind hermit named Montanus; who afterwards recovered his sight, by applying to his eyes some of the milk wherewith the infant Remigius was nourished. The future apostle of the Franks devoted his youth to prayer and study in retirement; but the more he shrank from the company of men, the more his fame spread throughout the province. On the death of Bennadius, archbishop of Rheims, Remigius, who though but twenty-two years of age had the mature character of an old man, was unanimously elected, or rather forcibly installed as archbishop. He endeavoured to escape the burden of the episcopate, but was obliged by the command of God to submit. Having been consecrated by the bishops of the province, he governed his church with the wisdom of an experienced veteran. He was eloquent, learned in the Scriptures; and a pattern to his people, fulfilling in deed what he taught by word. He carefully and laboriously instructed his own flock in the mysteries of faith, and established discipline among his clergy. Then he undertook to spread the kingdom of Christ in Belgium; and having converted the people to the faith, he founded several new bishoprics and appointed them pastors: at Terouanne St. Antimund or Aumont, at Arras St. Vedast, and at Laon St. Genebald.
Clodovei et Francorum animi cultui pagano adhuc dediti movebantur stupendis Remigii operibus, quæ ubique vulgabantur. Cura autem Clodoveus, Gallorum victor, Alemannos Tolbiaci, invocato Christi nomine, debellasset, Remigium ad se evocatum, de religione Christiana disserentem libenter audiit. Et instanti Remigio ut fidem profiteretur, cum respondisset, vereri se ne per populum sibi non liceret: id ubi rescivit populus, statim acclamavit: Mortales deos abigimus, pie rex: et Deum quem Remigius prædicat immortalem, sequi parati sumus. Tum Remigius jejunia secundum Ecclesiæ morem illis indixit, et regem quem fidei documentis coram sancta Clotilde regina imbuerat, baptizavit ipso die Natalis Domini, his eum verbis allocutus: Mitis, depone colla, Sicamber: adora quod incendisti; incende quod adorasti. Baptizatum sacro inunxit chrismate, cum signaculo crucis Christi. De exercitu autem ejus ter mille et amplius baptismo initiati sunt: simul et Albofledis Clodovei soror, quæ cum paulo post de vivis decessisset, regem per litteras consolatus est Remigius. Lanthildis quoque altera soror regis, ab Ariana hæresi revocata, sacro chrismate inuncta est, et Ecclesiæ reconciliata.
The wonderful works of Remigius, being divulged far and wide, filled with astonishment the minds of Clovis and his still pagan Franks. When Clovis, who had already conquered the Gauls, triumphed over the Alemanni also at the battle of Tolbiac by the invocation of the name of Christ; he sent for Remigius, and willingly listened to his explanation of the Christian doctrine. Remigius urged the king to embrace the faith, but he replied that he feared the opposition of his people. When this was reported to the Franks, they cried out with one voice: ‘We renounce mortal gods, O pious king, and are ready to follow the immortal God whom Remigius preaches.’ Then the bishop imposed a fast upon them, according to the custom of the Church, and having in the presence of the queen St. Clotilde, completed the king’s religious instruction, he baptized him on the day of our Lord’s Nativity, addressing him in these words: 'Bow down thy head in meekness, O Sicambrian; adore what thou hast hitherto burnt, burn what thou hast adored.’ After the Baptism, he anointed him with holy chrism with the sign of the cross of Christ. More than three thousand of the army were baptized, as also Albofleda Clovis’s sister, who died soon after; upon which occasion Remigius wrote to console the king. His other sister, Lanthilda, was reclaimed from the Arian heresy, anointed with sacred chrism, and reconciled to the Church.
Eximia fuit ipsius erga pauperes liberalitas, et clementia in pœnitentes singularis: neque enim, inquiebat, nos posuit Dominus ad iracundiam, sed ad hominum curam. Arianum episcopum in synodo, divina virtute mutum reddidit; eique per nutus veniam poscenti, vocem his verbis restituit: In nomine Domini nostri Jesu Christi, si sic de eo recte sentis, loquere; et de illo sicut catholica credit Ecclesia, confitere. Recepto ille vocis usu, credere se et in eadem fide moriturum pollicitus est. Sub finern vitæ oculorum usu orbatus est Remigius, quem tamen paulo ante mortem recuporavit. Transitus diem non ignorans, finitis Missarum solemniis, plebe sacro Christi corpore confirmata; valefaciens clero et populo, dans singulis pacem in osculo oris Domini, plenus dierum et operum ex hac vita decessit idibus Januarii, armo ætatis nonagesimo sexto, post Christum quingentesimo trigesimo tertio. Sepultus est in ædicula sancti Christophori; et mortuus sicut et vivus claruit miraculis.
Remigius was exceedingly liberal to the poor and merciful towards sinners. 'God has not placed us here,’ he would say, 'to exercise wrath, but to take care of men` During a council, he once by divine power struck an Arian bishop with dumbness, until he begged forgiveness by signs, when he restored him his speech with these words: 'In the name of our Lord Jesus Christ, if thou holdest the right belief concerning him, speak, and confess the faith of the Catholic Church.’ The bishop recovering his voice, protested that he believed, and would die in that faith. Towards the end of his life Remigius lost his sight, but recovered it shortly before his death. Knowing the day of his departure, he celebrated Mass, and fortified his flock with the sacred Body of Christ. Then he bade his clergy and people farewell, giving to each one the kiss of our Lord’s peace; and full of days and good works, he departed this life on the Ides of January, in the year of our Lord five hundred and thirty-three, being ninety-six years old. He was buried in the oratory of St. Christopher; and as in life, so also after death, he was famous for miracles.
This is a fitting occasion to bring forward the beautiful formula rightly called the Prayer of the Franks, which dates from the first ages of the monarchy.[10]
Prayer
Omnipotens sempiterne Deus, qui ad instrumentum divinissimæ tuæ voluntatis per orbem, et ad gladium et propugnaculum Ecclesiæ sanctæ tuæ, Francorum imperium constituisti: cœlesti lumine, quæsumus, filios Francorum supplicantes semper et ubique præveni: ut ea quæ agenda sunt ad regnum tuum in hoc mando efficiendum videant, et ad implenda quæ viderint charitate et fortitudine perseveranter convalescant.
Almighty, eternal God, who didst establish the empire of the Franks to be, throughout the world, the instrument of thy divine will, and the sword and bulwark of thy holy Church: ever and in all places prevent, we beseech thee, with thy heavenly light, the suppliant sons of the Franks; so that they may both see what they ought to do to promote thy kingdom in this world, and, in order to fulfil what they have seen, may continually increase in charity and in valour.
St. Leo IX said to his contemporaries, and we echo his words, concerning the land of France: ‘Be it known to your charity that you must solemnly celebrate the feast of the blessed Remigius; for if to others he is not an apostle, he is such with regard to you at least. Pay such honour, then, to your apostle and father, that you may merit, according to the divine promise, to live long upon the earth, and, by his prayers, may obtain possession of eternal beatitude.’[11] When he thus spoke, the sovereign Pontiff had just consecrated thy church, then for the third time rebuilt with the magnificence required by the growing devotion of the people. The nine centuries since elapsed have augmented thy claims to the gratitude of a nation, into which thou didst infuse such vigorous life, that no other has equalled it in duration. Accept our thanks, O thou who wast as a new Sylvester to a new Constantine.
Glory be to our Lord, who showed forth His wonders in thee! Remembering those gestes of God accomplished in all climes by her sons the Franks, the Church recognizes the legitimacy of applying to thee[12] the beautiful words which announced the Messias: ‘Give ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb. . . And He said: . . . Behold I have given thee to be the light of the Gentiles, that thou mayest be My salvation even to the farthest part of the earth.’ Truly it was a day of salvation, that Christmas day, whereon our Lord was pleased to bless thy labours and grant the desires of thy long episcopate. By the holy faith thou taughtest, thou wast then the ‘covenant of the people,' the new people composed of the conquerors and the conquered in that land of France, which, when once itself raised up, soon restored to God the inheritance that had been destroyed. O true Church, the one only bride, captive and destitute, behold Remigius rises to say to thy sons that are bound: ‘Come forth’, and to them that are in darkness: ‘Show yourselves’! From north and south, from beyond the sea, behold they come in multitudes: all these are come to thee. Therefore, give praise, O ye heavens, and rejoice O earth, because the Lord hath comforted His people; after a whole century of heresy and barbarity, God has once more demonstrated that they shall not be confounded that wait for Him.[13]
Our confidence in God will again be rewarded if thou, O Remigius, deign to present to our Lord the prayer of the Franks who have remained faithful in honouring thy memory. The renegades sold over to satan may tyrannize for a time over the deluded crowd; but they are not the nation. A day will come when Christ, who is ever King, will say to the angels of His guard those words of His lieutenant Clovis: ‘It displeases me that these Goths possess the good land of France; expel them, for it belongs to us.’[14]
[1] Baron. Annal. eccl. ad ann. 499, xv; the year 496 is now universally recognized as the date of the Baptism of Clovis.
[2] Ibid, ad ann. 484, cxxxv.
[3] Baron. Annal. eccl, ad ann. 514, xxiii.
[4] Ps. lxxxviii. 31-34.
[5] Baron. Annal. eccl. ad ann. 514, xxvii.
[6] Hormisd. Epist. 1, ad Remigium.
[7] Matth. Paris. ad ann. 1257: Archiepiscopus Remensis qui regem Francorum cælestt consecrat chrismats (quapropter rex Francorum regum censetur dignissimus) est omnium Franciæ parium primus et excellentissimus.
[8] Mabillon. Annal. benedict. xlvii. 30: Diploma Gerbergæ reginæ.
[9] They were, however, afterwards discovered and authentically recognized; and are, to this day, an object of the greatest veneration to pilgrims.
[10] Titra. Hist. de S. Léger, Introduct. p. xxii, xxiii.
[11] Leonix. Epist. xvii.
[12] Lect. 1 Noct. in proprio Remensi et aliis.
[13] Isaias xlix.
[14] Greg. Turon. Histor. Franc, ii. 37; Hincmar. Vita S. Remigii, li.
From Dom Guéranger's The Liturgical Year.
It is customary with men of the world to balance their accounts at the end of the year, and ascertain their profits. The Church is now preparing to do the same. We shall soon see her solemnly numbering her elect, taking an inventory of her holy relics, visiting the tombs of those who sleep in the Lord, and counting the sanctuaries, both new and old, that have been consecrated to her divine Spouse. But to-day’s reckoning is a more solemn one, the profits more considerable: she opens her balance-sheet with the gain accruing to our Lady from the mysteries which compose the cycle. Christmas, the cross, the triumph of Jesus, these produce the holiness of us all; but before and above all, the holiness of Mary. The diadem which the Church thus offers first to the august Sovereign of the world, is rightly composed of the triple crown of these sanctifying mysteries, the causes of her joy, of her sorrow, and of her glory. The joyful mysteries recall the Annunciation, the Visitation, the Birth of Jesus, Mary’s Purification, and the Finding of our Lord in the temple. The sorrowful mysteries bring before us the Agony of our blessed Lord, His being scourged, and crowned with thorns, the carrying of the cross, and the Crucifixion. While, in the glorious mysteries, we contemplate the Resurrection and Ascension of our Saviour, Pentecost, and the Assumption and Coronation of the Mother of God. Such is Mary’s rosary; a new and fruitful vine, which began to blossom at Gabriel’s salutation, and whose fragrant garlands form a link between earth and heaven.
In its present form, the rosary was made known to the world by St. Dominic at the time of the struggles with the Albigensians, that social war of such ill-omen for the Church. The rosary was then of more avail than armed forces against the power of satan; it is now the Church’s last resource. It would seem that, the ancient forms of social prayer being no longer relished by the people, the holy Spirit has willed by this easy and ready summary of the liturgy to maintain, in the isolated devotion of these unhappy times, the essential of that life of prayer, faith, and Christian virtue, which the public celebration of the Divine Office formerly kept up among the nations. Before the thirteenth century, popular piety was already familiar with what was called the psalter of the laity, that is, the angelical salutation repeated one hundred and fifty times; it was the distribution of these Hail Marys into decades, each devoted to the consideration of a particular mystery, that constituted the rosary. Such was the divine expedient, simple as the eternal Wisdom that conceived it, and far-reaching in its effects; for while it led wandering man to the Queen of Mercy, it obviated ignorance which is the food of heresy, and taught him to find once more ‘the paths consecrated by the Blood of the Man-God, and by the tears of His Mother.’[1]
Thus speaks the great Pontiff who, in the universal sorrow of these days, has again pointed out the means of salvation more than once experienced by our fathers. Leo XIII, in his encyclicals, has consecrated the present month to this devotion so dear to heaven; he has honoured our Lady in her litanies with a new title, Queen of the most holy rosary;[2]and he has given the final development to the solemnity of this day, by raising it to the rank of a second class feast, and by enriching it with a proper Office explaining its permanent object.[3] Besides all this, the feast is a memorial of glorious victories, which do honour to the Christian name.
Soliman II, the greatest of the Sultans, taking advantage of the confusion caused in the west by Luther, had filled the sixteenth century with terror by his exploits. He left to his son, Selim II, the prospect of being able at length to carry out the ambition of his race: to subjugate Rome and Vienna, the Pope and the emperor, to the power of the crescent. The Turkish fleet had already mastered the greater part of the Mediterranean, and was threatening Italy, when, on October 7, 1571, it came into action, in the Gulf of Lepanto, with the pontifical galleys supported by the fleets of Spain and Venice. It was Sunday; throughout the world the confraternities of the rosary were engaged in their work of intercession. Supernaturally enlightened, St. Pius V watched from the Vatican the battle undertaken by the leader he had chosen, Don John of Austria, against the three hundred vessels of Islam. The illustrious Pontiff, whose life’s work was now completed, did not survive to celebrate the anniversary of the triumph; but he perpetuated the memory of it by an annual commemoration of our Lady of Victory. His successor, Gregory XIII, altered this title to our Lady of the rosary, and appointed the first Sunday of October for the new feast, authorizing its celebration in those churches which possessed an altar under that invocation.
A century and a half later, this limited concession was made general. As Innocent XI, in memory of the deliverance of Vienna by Sobieski, had extended the feast of the most holy name of Mary to the whole Church; so, in 1716, Clement XI inscribed the feast of the rosary on the universal calendar, in gratitude for the victory gained by Prince Eugene at Peterwardein, on August 5, under the auspices of our Lady of the snow. This victory was followed by the raising of the siege of Corfu, and completed a year later by the taking of Belgrade.
MASS
The joys experienced on the other feasts of the Mother of God, are all gathered up and resumed in this one, for us, for the angels, and for our Lady herself. Like the angels, then, let us offer, together with Mary, the homage of our just delight to the Son of God, her Son, her King and ours.
Introit
Gaudeamus omnes in Domino, diem festum celebrantes sub honore beatæ Mariæ Virginis: de cujus solemnitate gaudent angeli, et collaudant Filium Dei.
Ps. Eructavit cor meum verbum bonum: dico ego opera mea Regi. Gloria Patri. Gaudeamus.
Let us all rejoice in the Lord, celebrating a festival day in honour of the blessed Virgin Mary, on whose solemnity the angels rejoice, and give praise to the Son of God.
Ps. My heart hath uttered a good word: I speak my works to the King. ℣. Glory, &c. Let us all.
The mysteries of the Son and of the Mother are our instruction and our hope. The Church prays in the Collect that they may also be our rule of life and our pledge of eternal happiness.
Collect
Deus, cujus Unigenitus per vitam, mortem, et resurrectionem suam nobis salutis æternæ præmia comparavit: concede quæsumus; ut hæc mysteria sanctissimo beatæ Mariæ Virginis rosario recolentes, et imitemur quod continent, et quod promittunt assequamur. Per eundem Dominum.
O God, whose only-begotten Son, by his life, death, and resurrection, procured for us the rewards of eternal salvation; grant, we beseech thee, that commemorating these mysteries in the most holy rosary of the blessed Virgin Mary, we may imitate what they contain, and possess what they promise. Through the same Lord &c.
Then is made a commemoration of the occurring Sunday.
Epistle
Lectio libri Sapientiæ.
Prov. cap. viii.
Dominus possedit me in initio viarum suarum antequam quidquam faceret a principio. Ab æterno ordinata sum, et ex antiquis, antequam terra fieret, Nondum erant abyssi, et ego jam concepta eram. Nunc ergo, filii, audite me: Beati qui cnstodiunt vias meas. Audite disciplinam, et estote sapientes, et nolite abjicere eam. Beatus homo qui audit me, et qui vigilat ad fores meas quotidie, et observat ad postes ostii mei. Qui me invenerit, inveniet vitam, et hauriet salutem a Domino.
Lesson from the Book of Wisdom.
Prov. ch. viii.
The Lord possessed me in the beginning of his ways, before he made anything from the beginning. I was set up from eternity, and of old before the earth was made. The depths were not as yet, and I was already conceived. Now therefore, ye children, hear me: Blessed are they that keep my ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth mo, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord.
Our Lady’s mysteries are before all time in God’s sight, like those of her divine Son; like these they will endure for all eternity; like them they rule the ages, which circle round the Word and Mary, preparing for both in the days of figures, perpetuating their presence by the incessant glorification of the most holy Trinity, in whose name all Christians are baptized. Now the rosary honours all this series of mysteries; to-day’s feast is a glance back upon the cycle as it draws to its close. From these mysteries, from this view of them, we must draw the conclusion formulated by our Lady herself in this passage from Proverbs, which the Church applies to her: ‘Now therefore, my children, consider my ways; imitate me, that you may find happiness.’ Blessed is he that watcheth at her gate! Let us pray to her, rosary in hand, considering her at the same time, meditating on her life and her greatness, and watching, were it but for a quarter of an hour, at the entrance to the palace of this incomparable Queen. The more faithful we are, the more assured will be our salvation and our progress in true life.
In the Gradual, let us congratulate the Queen of the holy rosary on her perfect life, all truth, and justice, and meekness, which won her the love of the supreme King. In the Alleluia verse, let us proclaim the nobility of her race, unequalled in the whole world.
Gradual
Propter veritatem et mansuetudinem, et justitiam, et deducet te mirabiliter dextera tua.
℣. Audi filia, et vide, et inclina aurem tuam: quia concupivit Rex speciem tuam.
Alleluia, alleluia. ℣. Solemnitas gloriosæ Virginis Mariæ ex semine Abrahæ, ortæ de tribu Juda, clara ex stirpe David. Alleluia.
Because of truth and meekness and justice: and thy right hand shall lead thee marvellously.
℣. Hearken, O daughter, and see, and incline thine ear, for the king hath greatly desired thy beauty.
Alleluia, alleluia. ℣. It is a festival of the glorious Virgin Mary of the seed of Abraham; sprung from the tribe of Juda, from David’s renowned lineage. Alleluia.
The Gospel is the same as on the feast of the most holy name of Mary (page 176). ‘At that time, the angel Gabriel was sent from God, into a city of Galilee, called Nazareth, to a Virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin’s name was Mary. And the angel being come in, said to her: Hail, full of grace! the Lord is with thee; blessed art thou among women? Blessed art thou among women, repeated Elizabeth a few days later, and blessed is the fruit of thy womb. These two salutations, with the name of Mary added to the angel’s greeting and the name of Jesus to Elizabeth’s, constituted the Ave Maria in the time of St. Dominic, the promulgator of the rosary. The prayer, 'Holy Mary Mother of God’ which now so beautifully completes the formula of praise, received the sanction of the Church in the sixteenth century. No better Gospel could, then, have been chosen for to-day, for it gives the original text of the rosary, and describes the first of its mysteries.
All grace, all light, all life, are to be found in our Lady; by her holy rosary she, as we sing in the Offertory, has multiplied flowers and fruits in the garden of the Church. Every offering acceptable to God, comes from Mary, with and by Jesus.
Offertory
In me gratia omnis viæ et veritatis; in me omnis spes vitæ et virtutis: ego quasi rosa piantata super rivos aquarum fructificavi.
In me is all grace of the way and of truth: in me is all hope of life and of virtue: I have flowered forth like a rose planted by the brooks of water,
As the Secret tells us, the rosary, piously meditated, prepares us for the Sacrifice of the altar, that supereminent and august memorial of the mysteries which it imprints in the heart and mind of the Christian.
Secret
Fac nos, quæsumus Domine, his muneribus offerendis convenienter aptari: et per sanctissimi rosarii mysteria sic vitam, passionem, et glori am Unigeniti tui recolere, ut ejus digni promissionibus efficiamur. Qui tecum.
Do thou, we beseech thee, O Lord, render us fit suitably to offer up these gifts: and by means of the mysteries of the most holy rosary, so to call back to mind the life, the Passion, and the glory of thine only-begotten Son, as to be made worthy of his promises: Who with thee liveth and reigneth &c.
Then a commemoration of the Sunday.
The Preface as on September 8, substituting ‘in solemnitate, on the solemnity,’ for ‘in Nativitate, on the Nativity,’ of the blessed Virgin Mary.
After the sacred banquet, our soul must not remain barren. The fragrance of virtue’s flowers must embalm all that surrounds us, and prove to the Spouse that His visit has not been made in vain.
Communion
Florete flores quasi lilium, et date odorem, et frondete in gratiam, collaudate canticum, et benedicite Dominum in operibus suis.
Flower ye forth like the lily, and yield ye a sweet smell, and bring forth leaves in grace: sound forth a canticle of praise, and bless ye the Lord in his works.
In the Postcommunion, the Church prays that our Lady may, by her intercession, second the effects of this Sacrifice, and-of the mysteries in which she played so great a part.
Postcommunion
Sanctissimæ Genitricis tuæ, cujus rosarium celebramus, quæsumus Domine, precibus adjuvemur: ut et mysteriorum, quæ colimus, virtus percipiatur, et sacramentorum, quæ sumpsimus, obtineatur effectus. Qui vivis.
We beseech thee, O Lord, to help us through the prayers of thy most holy Mother, the feast of whose rosary we are celebrating: that we may both experience the virtue of the mysteries on which we meditate, and also obtain the effect of the Sacrament which we have received. Who livest and reignest &c.
Then is added the Postcommunion of the Sunday, and the Gospel of the same is read at the end of the Mass.
VESPERS
A few days ago, the Church borrowed from the Servites of Mary her Office of the Seven Dolours; to-day she seeks her responsories, hymns, and antiphons from the noble family which claims the rosary as its birthright. The Christian world owes a new debt of gratitude to the sons of St. Dominic for enriching it with these beautiful liturgical formulæ. But as the Use of the Friars Preachers gives but one antiphon for the psalms in the Vespers of the saints, the following antiphons have been added for the Roman rite. The hymn, which so gracefully and yet concisely resumes the triple series of the mysteries, is the fourth of the entire Office: the first celebrates, at first Vespers, the joyful mysteries; the second, at Matins, the sorrowful; the third, at Lauds, the glorious. 'From these mysteries let us gather roses, and weave garlands for the Mother of fair love.’
1. Ant. Quæ est ista, speciosa sicut columba, quasi rosa piantata super rivos aquarum?
1. Ant. Who is this, beautiful as a dove, like a rose planted by the brooks of water?
Ps. Dixit Dominus, page 38.
2. Ant. Virgo potens, sicut turris David; mille clypei pendent ex ea, omnis armatura fortium.
2. Ant. It is the mighty Virgin, like the tower of David; a thousand bucklers hang upon it, all the armour of valiant men.
Ps. Laudate pueri, page 41.
3. Ant. Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus.
3. Ant. Hail Mary, full of grace, the Lord is with thee, blessed art thou among women.
Ps.Lætatus sum, page 152.
4. Ant. Benedixit te Dominus in virtute tua, quia per te ad nihilum redegit inimicos nostros.
4. Ant. The Lord hath blessed thee by his power, because by thee he hath brought our enemies to nought.
Ps. Nisi Dominus, page 153.
5. Ant. Viderunt eam filiæ Sion vernantem in floribus rosarum, et beatissimam prædicaverunt.
5. Ant. The daughters of Sion saw her adorned with the flowers of roses, and declared her most blessed.
Ps. Lauda Jerusalem, page 154.
Capitultum
Eccli. xxiv. xxxix.
In me gratia omnis viæ et veritatis, in me omnis spes vitæ et virtutis: ego quasi rosa piantata super rivos aquarum fructificavi.
In me is all grace of the way and of the truth, in me is all hope of life and of virtue; I have flowered forth like a rose planted by the brooks of water.
Hymn
Te gestientem gaudiis,
Te sauciam doloribus,
Te jugi amictam gloria,
O Virgo Mater pangimus.
Ave redundans gaudio
Dum concipis, dum visitas,
Et edis, offers, invenis,
Mater beata, Filium.
Ave dolens, et intimo
In corde agonem, verbera,
Spinas, crucemque Filii
Perpessa, princeps martyrum.
Ave, in triumphis Filii,
In ignibus Paracliti,
In regni honore et lumine,
Regina fulgens gloria.
Venite gentes, carpite
Ex his rosas mysteriis,
Et pulchri amoris inclytæ
Matri coronas nectite.
Jesu tibi sit gloria,
Qui natus es de Virgine,
Cum Patre et almo Spiritu,
In sempiterna sæcula.
Amen.
Thee exulting with joy,
thee wounded with the sword of sorrow,
thee girt with everlasting glory,
we sing, O Virgin Mother.
Hail, overflowing with gladness,
when thou conceivest; when thou visitest thy cousin;
when thou bringest forth thy Son, offerest him to God,
findest him in the temple, O happy Mother!
Hail, in thy bitter sorrow, when thou didst suffer
in thy inmost heart the agony, the scourging,
the thorns, and the cross of thy Son,
O first of martyrs!
Hail, O Queen refulgent with glory
in the triumphs of thy Son,
in the fires of the Paraclete,
in the honour and splendour of thy queenliness.
Come, O ye nations,
gather roses from these mysteries,
and wreathe therewith garlands
for the Mother of fair love.
Glory be to thee, O Jesus
born of the Virgin;
together with the Father and the holy Spirit,
through everlasting ages.
Amen.
℣. Regina sacratissimi rosarii, ora pro nobis.
℟. Ut digni efficiamur promissionibus Christi.
℣. Queen of the most holy rosary, pray for us,
℟. That we may be made worthy of the promises of Christ.
Antiphon Of The Magnificat
Beata Mater et intacta Virgo, gloriosa Regina mundi, sentiant omnes tuum juvamen quicumque celebrant tuam sanctissimi rosarii solemnitatem.
Blessed Mother and unspotted Virgin, glorious Queen of the world, may all experience thine aid, who celebrate thy solemnity of the most holy rosary.
The Prayer as on page 299.
Then is made a commemoration of the Sunday.
[1] Leon, xiii, Epist eneyel. Magnæ Dei Matris, de Rosario Mariali. Sept. 8, 1892.
[2] Litteræ Salutaris Dec. 24, 1883.
[3] Decret. Sept. 11, 1887, Aug. 5, 1888.