Thursday, June 19, 2014
Corpus Christi 2014
Today, the Thursday after Trinity Sunday, should be the feast of Corpus Christi, though, even in parishes where the traditional Mass is said, it is usually transferred to this coming Sunday for liturgical and pastoral convenience.
O Sacrum Convium
O Sacrum convivium, in quo Christus sumitur: recolitur memoria passionis eius; mens impletur gratia et futurae gloriae nobis pignus datur.
V. Panem de caelo praestitisti eis;
R. Omne delectamentum in se habentem.
Oremus:
Deus, qui nobis sub Sacramento mirabili Passionis tuae memoriam reliquisti; tribue, Per desiderium illud, quo hoc Pascha cum discipulis manducare desiderasti, quaesumus, ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut redemptionis tuae fructum in nobis iugiter sentiamus: Qui vivis et regnas in saecula saeculorum.
Amen.
O Salutaris Hostia
O Salutaris Hostia
Quae caeli pandis ostium.
Bella premunt hostilia;
Da robur, fer auxilium.
Uni trinoque Domino
Sit sempiterna gloria:
Qui vitam sine termino,
Nobis donet in patria.
Amen.
Photo courtesy of Mark Scott Ablen, of Rome Of the West
Christi Corpus, ave, sancta de virgine natum,
Viva caro, Deitas integra, verus homo.
Salve vera salus, vis, vita, redemptio mundi
Liberet a cunctis nos tua dextera malis.
Christi Sanguis, ave, caeli sanctissime potus,
Unda salutaris crimina nostra lavans.
Sanguis ave lateris Christi de vulnere sparse,
In cruce pendens unda salutaris, ave.
Ave Verum Corpus Natum
Ave verum Corpus natum
De Maria Virgine:
Vere passum, immolatum
In cruce pro homine:
Cuius latus perforatum
Fluxit aqua et sanguine:
Esto nobis praegustatum
Mortis in examine.
O Iesu dulcis!
O Iesu pie!
O Iesu Fili Mariae.
Amen.
Adoro Te Devote
Adoro te devote, latens Deitas,
quae sub his figuris vere latitas:
tibi se cor meum totum subiicit,
quia te contemplans totum deficit.
Visus, tactus, gustus in te fallitur,
sed auditu solo tuto creditur;
credo quidquid dixit Dei Filius:
nil hoc verbo Veritatis verius.
In cruce latebat sola Deitas,
at hic latet simul et humanitas;
ambo tamen credens atque confitens,
peto quod petivit latro paenitens.
Plagas, sicut Thomas, non intueor;
Deum tamen meum te confiteor;
fac me tibi semper magis credere,
in te spem habere, te diligere.
O memoriale mortis Domini!
panis vivus, vitam praestans homini!
praesta meae menti de te vivere
et te illi semper dulce sapere.
Pie pellicane, Iesu Domine,
me immundum munda tuo sanguine;
cuius una stilla salvum facere
totum mundum quit ab omni scelere.
Iesu, quem velatum nunc aspicio,
oro fiat illud quod tam sitio;
ut te revelata cernens facie,
visu sim beatus tuae gloriae.
Amen.
Sacris Solemniis
Sacris solemniis
iuncta sint gaudia,
et ex praecordiis
sonent praeconia;
recedant vetera,
nova sint omnia,
corda, voces, et opera.
Noctis recolitur
cena novissima,
qua Christus creditur
agnum et azyma
dedisse fratribus,
iuxta legitima
priscis indulta patribus.
Post agnum typicum,
expletis epulis,
Corpus Dominicum
datum discipulis,
sic totum omnibus,
quod totum singulis,
eius fatemur manibus.
Dedit fragilibus
corporis ferculum,
dedit et tristibus
sanguinis poculum,
dicens: Accipite
quod trado vasculum;
omnes ex eo bibite.
Sic sacrificium
istud instituit,
cuius officium
committi voluit
solis presbyteris,
quibus sic congruit,
ut sumant, et dent ceteris.
Amen.
Panis Angelicus
Panis angelicus
fit panis hominum;
dat panis caelicus
figuris terminum;
O res mirabilis:
manducat Dominum
pauper, servus et humilis.
Te, trina Deitas
unaque, poscimus:
sic nos tu visita,
sicut te colimus;
per tuas semitas
duc nos quo tendimus,
ad lucem quam inhabitas.
Amen.
Verbum Supernum
Verbum supernum prodiens,
nec Patris linquens dexteram,
ad opus suum exiens,
venit ad vitae vesperam.
In mortem a discipulo
suis tradendus aemulis,
prius in vitae ferculo
se tradidit discipulis.
Quibus sub bina specie
carnem dedit et sanguinem;
ut duplicis substantiae
totum cibaret hominem.
Se nascens dedit socium,
convescens in edulium,
se moriens in pretium,
se regnans dat in praemium.
Amen.
Lauda Sion
Lauda Sion Salvatorem,
lauda ducem et pastorem,
in hymnis et canticis.
Quantum potes, tantum aude:
quia maior omni laude,
nec laudare sufficis.
Laudis thema specialis,
panis vivus et vitalis
hodie proponitur.
Quem in sacrae mensa cenae,
turbae fratrum duodenae
datum non ambigitur.
Sit laus plena, sit sonora,
sit iucunda, sit decora
mentis iubilatio.
Dies enim solemnis agitur,
in qua mensae prima recolitur
huius institutio.
In hac mensa novi Regis,
novum Pascha novae legis,
phase vetus terminat.
Vetustatem novitas,
umbram fugat veritas,
noctem lux eliminat.
Quod in coena Christus gessit,
faciendum hoc expressit
in sui memoriam.
Docti sacris institutis,
panem, vinum in salutis
consecramus hostiam.
Dogma datur christianis,
quod in carnem transit panis,
et vinum in sanguinem.
Quod non capis, quod non vides,
animosa firmat fides,
praeter rerum ordinem.
Sub diversis speciebus,
signis tantum, et non rebus,
latent res eximiae.
Caro cibus, sanguis potus:
manet tamen Christus totus
sub utraque specie.
A sumente non concisus,
non confractus, non divisus:
integer accipitur.
Sumit unus, sumunt mille:
quantum isti, tantum ille:
nec sumptus consumitur.
Sumunt boni, sumunt mali:
sorte tamen inaequali,
vitae vel interitus.
Mors est malis, vita bonis:
vide paris sumptionis
quam sit dispar exitus.
Fracto demum sacramento,
ne vacilles, sed memento
tantum esse sub fragmento,
quantum toto tegitur.
Nulla rei fit scissura:
signi tantum fit fractura,
qua nec status, nec statura
signati minuitur.
Ecce Panis Angelorum,
factus cibus viatorum:
vere panis filiorum,
non mittendus canibus.
In figuris praesignatur,
cum Isaac immolatur,
agnus Paschae deputatur,
datur manna patribus.
Bone pastor, panis vere,
Iesu, nostri miserere:
Tu nos pasce, nos tuere,
Tu nos bona fac videre
in terra viventium.
Tu qui cuncta scis et vales,
qui nos pascis hic mortales:
tuos ibi commensales,
coheredes et sodales
fac sanctorum civium.
Amen. Alleluia.
Salve, salutaris Victima, pro me et omni humano genere in patibulo crucis oblata. Salve, pretiose sanguis, de vulneribus crucifixi Domini nostri Iesu Christi profluens, et peccata totius mundi abluens. Recordare, Domine, creaturae tuae, quam tuo pretioso sanguine redemisti.
Amen.
Tantum Ergo
Tantum ergo Sacramentum
Veneremur cernui:
Et antiquum documentum
Novo cedat ritui:
Praestet fides supplementum
Sensuum defectui.
Genitori, Genitoque
Laus et iubilatio,
Salus, honor, virtus quoque
Sit et benedictio:
Procedenti ab utroque
Compar sit laudatio.
Amen.
Laudes Divinae
Benedictus Deus.
Benedictus Nomen Sanctum eius.
Benedictus Iesus Christus, verus Deus et verus homo.
Benedictum Nomen Iesu.
Benedictum Cor eius sacratissimum.
Benedictus Sanguis eius pretiosissimus.
Benedictus Iesus in sanctissimo altaris Sacramento.
Benedictus Sanctus Spiritus, Paraclitus.
Benedicta excelsa Mater Dei, Maria sanctissima.
Benedicta sancta eius et immaculata Conceptio.
Benedicta eius gloriosa Assumptio.
Benedictum nomen Mariae, Virginis et Matris.
Benedictus sanctus Ioseph, eius castissimus Sponsus.
Benedictus Deus in Angelis suis, et in Sanctis suis.
Amen.
Litaniae de Sanctissimo Sacramento
Kyrie, eleison
R. Kyrie, eleison
Christe, eleison
R. Christe, eleison.
Kyrie, eleison
R. Kyrie, eleison.
Christe, audi nos
R. Christe, audi nos.
Christe, exaudi nos.
R. Christe, exaudi nos.
Pater de caelis, Deus,
R. miserere nobis.
Fili, Redemptor mundi, Deus,
R. miserere nobis.
Spiritus Sancte, Deus,
R. miserere nobis.
Sancta Trinitas, unus Deus,
R. miserere nobis.
Panis vive, qui de caelo descendisti,
R. miserere nobis.
Deus absconditus et Salvator,
R. miserere nobis.
Frumentum electorum,
R. miserere nobis.
Vinum germinans virgines,
R. miserere nobis.
Panis pinguis et deliciae regum,
R. miserere nobis.
Iuge sacrificium,
R. miserere nobis.
Oblatio munda,
R. miserere nobis.
Agne absque macula,
R. miserere nobis.
Mensa purissima,
R. miserere nobis.
Angelorum esca,
R. miserere nobis.
Manna absconditum,
R. miserere nobis.
Memoria mirabilium Dei,
R. miserere nobis.
Panis supersubstantialis,
R. miserere nobis.
Verbum caro factum, habitans in nobis,
R. miserere nobis.
Hostia sancta,
R. miserere nobis.
Calix benedictionis,
R. miserere nobis.
Mysterium fidei,
R. miserere nobis.
Praecelsum et venerabile Sacramentum,
R. miserere nobis.
Sacrificium omnium sanctissimum,
R. miserere nobis.
Sacrificium vere propitiatorium pro vivis et defunctis,
R. miserere nobis.
Caeleste antidotum, quo a peccatis praeservamur,
R. miserere nobis.
Stupendum supra omnia miraculum,
R. miserere nobis.
Sacratissima Dominicae Passionis commemoratio,
R. miserere nobis.
Donum transcendens omnem plenitudinem,
R. miserere nobis.
Memoriale praecipuum divini amoris,
R. miserere nobis.
Divinae affluentia largitatis,
R. miserere nobis.
Sacrosanctum et augustissimum mysterium,
R. miserere nobis.
Pharmacum immortalitatis,
R. miserere nobis.
Tremendum ac vivificum Sacramentum,
R. miserere nobis.
Panis omnipotentia Verbi caro factus,
R. miserere nobis.
Incruentum sacrificium,
R. miserere nobis.
Cibus et convivia,
R. miserere nobis.
Dulcissimum convivium, cui assistunt Angeli ministrantes,
R. miserere nobis.
Sacramentum pietatis,
R. miserere nobis.
Vinculum caritatis,
R. miserere nobis.
Offerens et oblatio,
R. miserere nobis.
Spiritualis dulcedo in proprio fonte degustata,
R. miserere nobis.
Refectio animarum sanctarum,
R. miserere nobis.
Viaticum in Domino morientium,
R. miserere nobis.
Pignus futurae gloriae,
R. miserere nobis.
Propitius esto,
R. parce nobis, Domine.
Propitius esto,
R. exaudi nos, Domine.
Ab indigna Corporis et Sanguinis tui susceptione,
R. libera nos, Domine.
A concupiscentia carnis,
R. libera nos, Domine.
A concupiscentia oculorum,
R. libera nos, Domine.
A superbia vitae,
R. libera nos, Domine.
Ab omni peccandi occasione,
R. libera nos, Domine.
Per desiderium illud, quo hoc Pascha cum discipulis manducare desiderasti,
R. libera nos, Domine.
Per summam humilitatem, qui discipulorum pedes lavisti,
R. libera nos, Domine.
Per ardentissimam caritatem, qua hoc divinum Sacramentum instituisti,
R. libera nos, Domine.
Per Sanguinem tuum pretiosum, quem nobis in altari reliquisti,
R. libera nos, Domine.
Per quinque vulnera huius tui Corporis sacratissimi, quod pro nobis suscepisti,
R. libera nos, Domine.
Peccatores,
R. te rogamus, audi nos.
Ut in nobis fidem, reverentiam et devotionem erga hoc admirabile Sacramentum augere et conservare digneris,
R. te rogamus, audi nos.
Ut ad frequentem usum Eucharistiae per veram peccatorum confessionem nos perducere digneris,
R. te rogamus, audi nos.
Ut nos ab omni haeresi, perfidia ac cordis caecitate liberare digneris,
R. te rogamus, audi nos.
Ut sanctissimi huius Sacramenti pretiosos et caelestes fructus nobis impertiri digneris,
R. te rogamus, audi nos.
Ut in hora mortis nostrae hoc caelesti viatico nos confortare et munire digneris,
R. te rogamus, audi nos.
Fili Dei,
R. te rogamus, audi nos.
Agnus Dei, qui tollis peccata mundi,
R. parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi,
R. exaudi nos, Domine.
Agnus Dei, qui tollis peccata mundi,
R. miserere nobis, Domine.
Christe, audi nos
R. Christe, audi nos.
Christe, exaudi nos.
R. Christe, exaudi nos.
Kyrie, eleison
R. Kyrie, eleison
Christe, eleison
R. Christe, eleison.
Kyrie, eleison
R. Kyrie, eleison.
Pater Noster ...
Ave Maria, ...
V. Panem de caelo praestitisti eis,
R. Omne delectamentum in se habentem.
Oremus;
Deus, qui nobis sub Sacramento mirabili Passionis tuae memoriam reliquisti; tribue quaesumus, ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut redemptionis tuae fructum in nobis iugiter sentiamus. Qui vivis et regnas in saecula saeculorum. Amen.
Sunday, June 15, 2014
Trinity Sunday
From The Liturgical Year, by Abbot Prosper Gueranger, OSB:
On the day of Pentecost the holy apostles received, as we have seen, the grace of the Holy Ghost. In accordance with the injunction of their divine Master,1 they will soon start on their mission of teaching all nations, and baptizing men in the name of the holy Trinity. It was but right, then, that the solemnity which is intended to honour the mystery of one God in three Persons should immediately follow that of Pentecost, with which it has a mysterious connection. And yet, it was not until after many centuries that it was inserted in the cycle of the liturgical year, whose completion is the work of successive ages.
Every homage paid to God by the Church’s liturgy has the holy Trinity as its object. Time, as well as eternity, belongs to the Trinity. The Trinity is the scope of all religion. Every day, every hour, belongs to It. The feasts instituted in memory of the mysteries of our redemption centre in It. The feasts of the blessed Virgin and the saints are but so many means for leading us to the praise of the God who is One in essence, and Three in Persons. The Sunday’s Office, in a very special way, gives us, each week, a most explicit expression of adoration and worship of this mystery, which is the foundation of all others, and the source of all grace.
This explains to us how it is that the Church was so long in instituting a special feast in honour of the holy Trinity. The ordinary motive for the institution of feasts did not exist in this instance. A feast is the memorial of some fact which took place at a certain time, and of which it is well to perpetuate the remembrance and the influence. How could this be applied to the mystery of the Trinity? From all eternity, before any created being existed, God liveth and reigneth, Father, Son, and Holy Ghost. If a feast in honour of that mystery were to be instituted, it could only be by fixing some one day in the year, whereon the faithful would assemble for offering a more than usually solemn tribute of worship to the mystery of Unity and Trinity in the one same divine Nature.
The idea of such a feast was first conceived by some of those pious and recollected souls, who are favoured from on high with a sort of presentiment of the things which the Holy Ghost will achieve, at a future period, in the Church. So far back as the eighth century, the learned monk Alcuin had had the happy thought of composing a Mass in honour of the mystery of the blessed Trinity. It would seem that he was prompted to this by the apostle of Germany, Saint Boniface. That this composition is a beautiful one, no one will doubt that knows, from Alcuin’s writings, how full its author was of the spirit of sacred liturgy; but, after all, it was only a votive Mass, a mere help to private devotion, which no one ever thought would lead to the institution of a feast. This Mass, however, became a great favourite, and was gradually circulated through the several Churches; for instance, it was approved of for Germany by the Council of Selingenstadt, held in 1022.
In the previous century, however, a feast properly so called of holy Trinity had been introduced into one of the Churches of Belgium--the very same that was to have the honour, later on, of procuring to the Church’s calendar one of the richest of its solemnities.
Stephen, bishop of Liege, solemnly instituted the feast of holy Trinity for his Church, in 920, and had an entire Office composed in honour of the mystery. The Church’s law, which now reserves to the holy See the institution of any new feast, was not then in existence; and Riquier, Stephen’s successor in the See of Liege, kept up what his predecessor had begun.
The feast was gradually adopted. The Benedictine Order took it up from the very first. We find, for instance, in the early part of the eleventh century, that Berne, the abbot of Reichna, was doing all he could to propagate it. At Cluny, also, the feast was established at the commencement of the same century, as we learn from the Ordinarium of that celebrated monastery, drawn up in 1091, in which we find mention of holy Trinity day as having been instituted long before.
Under the pontificate of Alexander II, who reigned from 1061 to 1073, the Church of Rome, which has frequently sanctioned the usages of particular Churches by herself adopting them, was led to pass judgment upon this new institution. In one of his decretals, the Pontiff mentions that the feast was then kept in many places; but that the Church at Rome had not adopted it, and for this reason: that the adorable Trinity is, every day of the year, unceasingly invoked by the repetition of the words: Gloria Patri et Filio et Spiritui sancto; as likewise by several formulas expressive of praise.
Meanwhile, the feast went on gaining ground, as we gather from the Micrologus; and, in the early part of the twelfth century, we have the learned abbot Rupert, who may justly be styled a doctor in liturgical science, explaining the appropriateness of that feast’s institution in these words: ‘Having celebrated the solemnity of the coming of the Holy Ghost, we, at once, on the Sunday next following, sing the glory of the holy Trinity; and rightly is this arrangement ordained, for, after the coming of the same holy Spirit, the faith in, and confession of, the name of Father, Son, and Holy Ghost, immediately began to be preached, and believed, and celebrated in Baptism.’
In our own country, it was the glorious martyr, St. Thomas of Canterbury, that established the feast of holy Trinity. He introduced it into his archdiocese, in the year 1162, in memory of his having been consecrated bishop on the first Sunday after Pentecost. As regards France, we find a Council of Arles, held in 1260 under the presidency of archbishop Florentinus, solemnly decreeing, in its sixth canon, the feast of holy Trinity to be observed with an octave. The Cistercian Order, which was spread throughout Europe, had ordered it to be celebrated in all its houses, as far back as the year 1230. Durandus, in his Rationale, gives us grounds for concluding that, during the thirteenth century, the majority of the Latin Churches kept this feast. Of these Churches, there were some that celebrated it, not on the first, but on the last, Sunday after Pentecost; others kept it twice: once on the Sunday next following the Pentecost solemnity, and a second time on the Sunday immediately preceding Advent.
It was evident, from all this, that the apostolic See would finally give its sanction to a practice, whose universal adoption was being prompted by Christian instinct. John XXII, who sat in the Chair of Saint Peter as early as the year 1334, completed the work by a decree, wherein the Church of Rome accepted the feast of holy Trinity, and extended its observance to all Churches.
As to the motive which induced the Church, led as she is in all things by the Holy Ghost, to fix one special day in the year for the offering of a solemn homage to the blessed Trinity, whereas all our adorations, all our acts of thanksgiving, all our petitions, are ever being presented to It: such motive is to be found in the change which was being introduced, at that period, into the liturgical calendar. Up to about the year 1000, the feasts of saints marked on the general calendar, and universally kept, were very few. From that time, they began to be more numerous; and there was evidence that their number would go on increasing. The time would come, when the Sunday’s Office, which is specially consecrated to the blessed Trinity, must make way for that of the saints, as often as one of their feasts occurred on a Sunday. As a sort of compensation for this celebration of the memory of God’s servants on the very day which was sacred to the holy Trinity, it was considered right that once, at least, in the course of the year, a Sunday should be set apart for the exclusive and direct expression of the worship which the Church pays to the great God, who has vouchsafed to reveal Himself to mankind in His ineffable Unity and in His eternal Trinity.
The very essence of the Christian faith consists in the knowledge and adoration of one God in three Persons. This is the mystery whence all others flow. Our faith centres in this as in the master-truth of all it knows in this life, and as the infinite object whose vision is to form our eternal happiness; and yet, we know it only because it has pleased God to reveal Himself thus to our lowly intelligence, which, after all, can never fathom the infinite perfections of that God, who necessarily inhabiteth light inaccessible.4 Human reason may, of itself, come to the knowledge of the existence of God as Creator of all beings; it may, by its own innate power, form to itself an idea of His perfections by the study of His works; but the knowledge of God’s intimate Being can come to us only by means of His own gracious revelation.
It was God’s good-pleasure to make known to us His essence, in order to bring us into closer union with Himself, and to prepare us, in some way, for that face-to-face vision of Himself which He intends to give us in eternity. But His revelation is gradual: He takes mankind from brightness unto brightness, fitting it for the full knowledge and adoration of Unity in Trinity, and Trinity in Unity. During the period preceding the Incarnation of the eternal Word, God seemed intent on inculcating the idea of His Unity, for polytheism was the infectious error of mankind; and every notion of there being a spiritual and sole cause of all things would have been effaced from the earth, had not the infinite goodness of God watched over its preservation.
Not that the old Testament Books were altogether silent on the three divine Persons, whose ineffable relations are eternal; only, the mysterious passages, which spoke of them, were not understood by the people at large; whereas, in the Christian Church, a child of seven will answer those who ask him, that, in God, the three divine Persons have but one and the same Nature, but one and the same Divinity. When the Book of Genesis tells us that God spoke in the plural, and said: ‘Let Us make man to Our image and likeness,’ the Jew bows down and believes, but he understands not the sacred text; the Christian, on the contrary, who has been enlightened by the complete revelation of God, sees, under this expression, the three Persons acting together in the formation of man; the light of faith develops the great truth to him, and tells him that, within himself, there is a likeness to the blessed Three in One. Power, understanding, and will, are three faculties within him, and yet he himself is but one being. In the Books of Proverbs, Wisdom, and Ecclesiasticus, Solomon speaks, in sublime language, of Him who is eternal Wisdom; he tells us--and he uses every variety of grandest expression to tell us—of the divine essence of this Wisdom, and of His being a distinct Person in the Godhead; but how few among the people of Israel could see through the veil! Isaias heard the voice of the Seraphim, as they stood around God’s throne; he heard them singing in alternate choirs, and with a joy intense because eternal, this hymn: ‘Holy! Holy! Holy! is the Lord!’ But who will explain to men this triple Sanctus, of which the echo is heard here below, when we mortals give praise to our Creator? So, again, in the Psalms, and the prophetic Books, a flash of light will break suddenly upon us; a brightness of some mysterious Three will dazzle us; but it passes away, and obscurity returns seemingly all the more palpable; we have but the sentiment of the divine Unity deeply impressed on our inmost soul, and we adore the Incomprehensible, the sovereign Being. The world had to wait for the fullness of time to be completed; and then, God would send into this world His only Son, begotten of Him from all eternity. This His most merciful purpose has been carried out, and the Word made Flesh hath dwelt among us. By seeing His glory, the glory of the only-begotten Son of the Father, we have come to know that, in God, there is Father and Son. The Son’s mission to our earth, by the very revelation it gave us of Himself, taught us that God is eternally Father, for whatsoever is in God is eternal. But for this merciful revelation, which is an anticipation of the light awaiting us in the next life, our knowledge of God would have been too imperfect. It was fitting that there should be some proportion between the light of faith, and that of the vision reserved for the future; it was not enough for man to know that God is One.
So that, we now know the Father, from whom comes, as the apostle tells us, all paternity, even on earth. We know Him not only as the creative power, which has produced every being outside Himself; but, guided as it is by faith, our soul’s eye respectfully penetrates into the very essence of the Godhead, and there beholds the Father begetting a Son like unto Himself. But, in order to teach us the mystery, that Son came down upon our earth. He Himself has told us expressly that no one knoweth the Father, but the Son, and he to whom it shall please the Son to reveal Him. Glory, then, be to the Son, who has vouchsafed to show us the Father! and glory to the Father, whom the Son hath revealed unto us!
The intimate knowledge of God has come to us by the Son, whom the Father, in His love, has given to us.11 And this Son of God, who, in order to raise up our minds even to His own divine Nature, has clad Himself, by His Incarnation, with our human nature, has taught us that He and His Father are one; that Theyare one and the same Essence, in distinction of Persons. One begets, the Other is begotten; the One is named Power; the Other, Wisdom, or Intelligence. The Power cannot be without the Intelligence, nor the Intelligence without the Power, in the sovereignly perfect Being: but, both the One and the Other produce a third Term.
The Son, who had been sent by the Father, had ascended into heaven, with the human Nature which He had united to Himself for all future eternity; and lo! the Father and the Son send into this world the Spirit who proceeds from Them both. It was a new Gift, and it taught man that the Lord God was in three Persons. The Spirit, the eternal link of the first two, is Will, He is Love, in the divine Essence. In God, then, is the fullness of Being, without beginning, without succession, without increase; for there is nothing which He has not. In these three eternal Terms of His uncreated Substance, is the Act, pure and infinite.
The sacred liturgy, whose object is the glorification of God and the commemoration of His works, follows, each year, the sublime phases of these manifestations, whereby the sovereign Lord has made known His whole self to mortals. Under the sombre colours of Advent, we commemorated the period of expectation, during which the radiant Trinity sent forth but few of Its rays to mankind. The world, during those four thousand years, was praying heaven for a Liberator, a Messiah; and God’s own Son was to be this Liberator, this Messiah. That we might have the full knowledge of the prophecies which foretold Him, it was necessary that He Himself should actually come: a Child was born unto us,13 and then we had the key to the Scriptures. When we adored that Son, we adored also the Father, who sent Him to us in the Flesh, and with whom He is consubstantial. This Word of life, whom we have seen, whom we have heard, whom our hands have handled in the Humanity which He deigned to assume, has proved Himself to be truly a Person, a Person distinct from the Father, for One sends, and the Other is sent. In this second divine Person, we have found our Mediator, who has reunited the creation to its Creator; we have found the Redeemer of our sins, the Light of our souls, the Spouse we had so long desired.
Having passed through the mysteries which He Himself wrought, we next celebrated the descent of the holy Spirit, who had been announced as coming to perfect the work of the Son of God. We adored Him, and acknowledged Him to be distinct from the Father and the Son, who had sent Him to us with the mission of abiding with us. He manifested Himself by divine operations which are peculiarly His own, and were the object of His coming. He is the soul of the Church; He keeps her in the truth taught her by the Son. He is the source, the principle of the sanctification of our souls; and in them He wishes to make His dwelling. In a word, the mystery of the Trinity has become to us, not only a dogma made known to our mind by revelation, but, moreover, a practical truth given to us by the unheard-of munificence of the three divine Persons: the Father, who has adopted us; the Son, whose brethren and joint-heirs we are; and the Holy Ghost, who governs us, and dwells within us.
Let us, then, begin this day, by giving glory to the one God in three Persons. For this end, we will unite with holy Church, who in her Office of Prime recites on this solemnity, as also on every Sunday not taken up by a feast, the magnificent Symbol known as the Athanasian Creed. It gives us, in a summary of much majesty and precision, the doctrine of the holy Doctor St. Athanasius, regarding the mysteries of the Trinity and the Incarnation.
Athanasian Creed
Whosoever will be saved, before all things it is necessary that he hold the Catholic faith.
Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.
And the Catholic faith is this, that we worship one God in Trinity and Trinity in Unity,
Neither confounding the Persons nor dividing the Substance.
For there is one Person of the Father, another of the Son, and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy Ghost is one: the glory equal, the majesty coeternal.
Such as the Father is, such is the Son, and such is the Holy Ghost.
The Father uncreated, the Son uncreated and the Holy Ghost uncreated
The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal, and the Holy Ghost eternal.
And yet they are not three Eternals, but one Eternal.
As there are not three Uncreated nor three Incomprehensibles, but one Uncreated and one Incomprehensible.
So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty.
And yet they are not three Almighties, but one Almighty.
So the Father is God, the Son is God, and the Holy Ghost is God.
And yet they are not three Gods, but one God.
So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.
And yet not three Lords, but one Lord.
For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord,
So are we forbidden by the Catholic religion to say, There be three Gods or three Lords.
The Father is made of none, neither created nor begotten.
The Son is of the Father alone, not made nor created, but begotten.
The Holy Ghost is of the Father and of the Son, neither made nor created nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is before or after other; none is greater or less than another;
But the whole three Persons are coeternal together and coequal, so that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped.
He, therefore, that will be saved must thus think of the Trinity.
Furthermore, it is necessary to everlasting salvation that he also believe faithfully the incarnation of our Lord Jesus Christ.
For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man;
God of the Substance of the Father, begotten before the worlds; and Man of the substance of His mother, born in the world;
Perfect God and perfect Man, of a reasonable soul and human flesh subsisting,
Equal to the Father as touching His Godhead and inferior to the Father as touching His manhood;
Who, although He be God and Man, yet He is not two, but one Christ:
One, not by conversion of the Godhead into flesh, but by taking the manhood into God;
One altogether; not by confusion of Substance, but by unity of Person.
For as the reasonable soul and flesh is one man, so God and Man is one Christ;
Who suffered for our salvation; descended into hell; rose again the third day from the dead;
He ascended into heaven; He sitteth on the right hand of the Father, God Almighty; from whence He shall come to judge the quick and the dead.
At whose coming all men shall rise again with their bodies and shall give an account of their own works.
And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.
This is the Catholic faith; which except a man believe faithfully and firmly, he cannot be saved.
