Wednesday, 17 April 2013

Feria Quarta infra Hebdomadam II post Octavam Paschae ~ IV. classis Commemoratio ad Laudes tantum: S. Aniceti Papae et Martyris

From divinumofficium:

V. Dóminus vobíscum.
R. Et cum spiritu tuo.
Deus, qui in Filii tui humilitate iacéntem mundum erexísti: fidelibus tuis perpétuam concéde lætítiam; ut, quos perpétuæ mortis eripuísti casibus, gaudiis fácias perfrui sempitérnis.
Per eundem Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.
R. Amen.

Commemoratio S. Aniceti Papae et Martyris
Gregem tuum, Pastor ætérne, placátus inténde: et, per beátum Anicétum Mártyrem tuum atque Summum Pontíficem, perpétua protectióne custódi; quem totíus Ecclésiæ præstitísti esse pastórem.
Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.
R. Amen.

V. The Lord be with you.
R. And with thy spirit.
Let us pray.
O God, who, by the humility of Thy Son, didst lift up a fallen world, grant unending happiness to Thy faithful: that those whom Thou hast snatched from the perils of endless death, Thou mayest cause to rejoice in everlasting days
Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
R. Amen.

Let us pray.
Commemoratio S. Aniceti Papae et Martyris
Look forgivingly on thy flock, Eternal Shepherd, and keep it in thy constant protection, by the intercession of blessed Anicetus thy Martyr and Sovereign Pontiff, whom thou didst constitute Shepherd of the whole Church.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end.
R. Amen.

Thanks to arsorandi:

The Liturgical Year
by Dom Guéranger, O.S.B.

There is nothing on earth so grand, nothing so exalted, as the princes of the Church—the pastors, appointed by the Son of God—who are to follow on, in unbroken succession, to the end of time: but let us not suppose that the subjects of this vast empire, called the Church, are devoid of dignity and greatness. The Christian people, in which both prince and beggar are equally subjects, is superior to every other, in intellectual and moral worth. It carries civilization with it, wheresoever it goes, for it carries with it the true notion of God and of the supernatural end of man. Barbarism recedes; pagan institutions, how ancient soever they may be, are forced to give way. Even Greece and Rome laid down their own laws to adopt those of the Christian code—the code which was based on the Gospel. So, too, on our own times, the mere sight of a Christian army, though composed of but a few thousand men, struck terror into the heart of an immense empire of the East: its ruler who counts for hundred million subjects, and calls himself the “Son of the Celestial Empire,” was so overcome by fear that without offering the slightest resistance he fled from his palaces and capital. Yes, this is the superiority given by baptism to Christian nations; for it would be absurd to attribute this superiority to our civilization, seeing that civilization itself is but a consequence of baptism.

But if the outward bearing of the Christian people be such as to exercise an influence on even infidels, what must not be that dignity which faith teaches us is its inheritance? The Apostle St. Peter—the universal shepherd, into whose hands the divine Shepherd placed the keys—thus describes the flock entrusted to is care: You are a chose generation, a kingly priesthood, a holy nation, a purchased people; that you may declare his virtues, who hath called you out of darkness into his marvelous light. So, indeed, it is; divine truth is entrusted to this people, and its light can never be extinguished among them. When the teaching authority has, with its infallibility, to proclaim a solemn definition in doctrinal matters, it first appeals to the faith of the Christian people; and the sentence declares that to be the truth which has been believed “everywhere, always, and by all.” Amidst the Christian people there exists that strangest phenomenon under heaven, union of mind; whereby there is one common faith amidst nations the most opposite to each other in every other respect. Let them be as hostile to one another as you please; in matters of faith, in submission to their pastor, they are all one and the same great family. The most admirable, at times of the most heroic virtues are to be found amidst the people, for Jesus has given it a large share of that element of holiness wherewith his grace has enriched human nature.

Observe, too, how affectionately it is protected and honoured by its pastors! Every pastor, no matter what may be his rank in the church, is bound, in virtue of his office, to lay down his life for his sheep, if called upon to do it. The sacrifice is not even counted as an act of heroism; it is a strict duty. Shame and curse upon the pastor who flees through cowardice! The Redeemer stigmatizes such a one with the name of hireling. Hence it is, that during these last eighteen hundred years, there have been so many thousands of pastors who have given their lives for their flocks. One or other of their names are to be found in every page of the Church’s history. The list is headed by St. Peter, who was crucified like his divine Master; it continues down to the Bishops of Cochin-China, Tonkin, and Corea, whose recent martyrdoms attest that the pastor has not ceased to consider himself as a victim for his flock. Thus, before confiding his lambs and sheep to Peter, Jesus asks him if he have greater love than the rest. If Peter love his Master, he will love his Master’s lambs and sheep; he will love them even to laying down his life for them. For this reason, after entrusting him with the care of the whole flock, our Saviour tells Peter that he is to die a martyr. Happy is that people whose rulers only exercise their authority on condition of being ready to die for these their Master’s sheep.

If one of these should evince in his life the marks which denote sanctity, and this so far as to deserve to be proposed to the faithful as a model and intercessor, you will not only see the priest whose word calls down the Son of God upon the altar, not only the bishop whose sacred hands wield the pastoral staff, but the very Vicar of Christ, humbly kneeling before the tomb or statue of the Servant of God, how poor or despised soever he or she may have been on this earth. This sacred hierarchy testifies the same sentiments of respect for the sheep of Christ on every occasion. Thus in a baptized babe, that knows not how to utter a single word, that is not counted among the citizens of the state, that, like a tender flower, may perhaps have faded before the close of day, yet does the pastor recognize in it a worthy member of the Body of Christ, the Church; he reverences it as a being that is enriched with gifts so sublime as to be an object of heaven’s love, and a source of blessing to all around it.  When the Faithful are assembled in the house of God, and the sacred oblations and altar have been thurified, the Celebrant, as the representative of Christ, and any others of the clergy who may be in the sanctuary, are also honoured with the same mysterious tribute of homage: but the incense is to go beyond the sanctuary. The thurifer advances towards the people, and in the name of the Church, gives them the same honour as that just given to the pontiff and the clergy; for the faithful people are also members of Christ. Again: when the corpse of a Christian, even though he may have been the poorest of the poor, is carried into the house of God, observe what honour is paid to his mortal remains! On this occasion, also, the incense is made to express the affectionate homage wherewith the Church honours the Christian character of her children. O Christian people! How truly we may say of thee what Moses said of Israel: There is no other nation so great as thou!

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