The Beginning of the Sacred Triduum

MAUNDY THURSDAY

THE NIGHT OFFICE

The Office of Matins and Lauds, for the last three days of Holy Week, differs, in many things, from that of the rest of the year. All is sad and mournful, as though it were a funeral-service: nothing could more emphatically express the grief that now weighs down the heart of our holy mother the Church. Throughout all the Office of Thursday, Friday, and Saturday, she forbids herself the use of those formulas of joy and hope, wherewith, on all other days, she begins her praise of God. The Domine, labia mea aperies (0 Lord, thou shalt open my lips) : the Deus, in adjutorium meum intende (Incline unto mine aid, 0 God): the Gloria Patri, at the end of the Psalms, Canticles, and Responsories:—all are taken away. So likewise are those soul-stirring additions, which have been gradually made, in the different ages; and nothing is left, but what is essential to the form of the Divine Office:— Psalms, Lessons, and Chants expressive of grief. Each Canonical Hour ends with the Psalm Miserere, and with a commemoration of the Death and Cross of our Redeemer.

The name of Tenebrae has been given to the Matins and Lauds of the last three days of Holy Week, because this Office used formerly to be celebrated during the night: and even when the hour was anticipated, the name of Tenebrae was kept up for another reason; namely, that it began with daylight, but ended after the sun had set. There is an impressive ceremony, peculiar to this Office, which tends to perpetuate its name. There is placed in the Sanctuary, near the Altar, a large triangular candlestick, holding fifteen candles. These candles, and the six that are on the Altar, are of yellow wax, as in the Office for the Dead. At the end of each Psalm or Canticle, one of these fifteen candles is extinguished ; but the one, which is placed at the top of the Triangle, is left lighted. During the singing of the Benedictus, at Lauds, the Six candles on the Altar are also put out. Then the Master of Ceremonies takes the lighted candle from the Triangle, and holds it upon the Altar, whilst the Choir repeats the antiphon after the Canticle : after which, he hides it behind the Altar during the recitation of the Miserere and the Prayer, which follows the Psalm. As soon as this Prayer is finished, a noise is made with the seats of the stalls in the choir, which continues until the candle is brought from behind the Altar, and shows, by its light, that the Office of Tenebrae is over.

Let us now study the meaning of these ceremonies. The glory of the Son of God was obscured, and, so to say, eclipsed, by the ignominies he endured during his Passion. He, the Light of the world, powerful in word and work, who, but a few days ago, was proclaimed King by the citizens of Jerusalem, is now robbed of all his honours ; he is, says Isaias, the Man of sorrows,—a leper , he is, says the Royal Prophet, a worm of the earth, and no man; he is, as he says of himself, an object of shame even to his own Disciples, for they are all scandalised in him, and abandon him, yea, even Peter protests that he never knew him. This desertion on the part of his Apostles and Disciples is expressed by the candles being extinguished, one after the other, not only on the Triangle, but on the Altar itself. But Jesus, our Light, though despised and hidden, is not extinguished. This is signified by the Candle which is momentarily placed on the Altar; it figures our Redeemer suffering and dying on Calvary. In order to express his burial, the candle is hid behind the Altar; its light disappears. A confused noise is heard in the House of God, where all is now darkness. This noise and gloom express the convulsions of nature, when Jesus expired on the Cross;—the earth shook, the rocks were split, the dead came forth from their tombs. But the candle suddenly reappear; its light is as fair as ever; the noise is hushed, and homage is paid to the Conqueror of Death.

From The Liturgucal Year
by Dom Prosper Guéranger

Read the Divine Office for Holy Thursday here. 

On this day...

HYMN

In Parasceve

Judas Receiving Payment for his Betrayal, Giotto di Bondone (1267-1337)

On this day, Judas leaves his Master, and takes the devil for his guide. The love of money blinds him. He fell from the light, he became darkened ; for how could he be said to see, who sold the Light for thirty pieces of silver? But to us he has risen, he that suffered for the world : let us thus cry out unto him: Glory be to thee, that didst endure thy Passion, and hadst compassion, for mankind!

What was it, O Judas! that led thee to betray Jesus? Had he cut thee off from the number of his Apostles?  Had he deprived thee of the gift of healing the sick? When he supped with his Apostles, did he drive thee from table? When he washed their feet, did he pass thee by? And yet, thou wast unmindful of these great favours ! Thy ungrateful plot has branded thee with infamy: but his incomparable patience and great mercy are worthy of praise.

Say, O ye unjust ones!  What is it ye have heard from our Saviour?  Did he not expound unto you the Law and the Prophets? Why, therefore, have ye plotted how to redeem our souls?  They that had enjoyed thy unceasing gifts cried out: Let him be crucified! These murderers of such as were innocent, sought thee, that they might treat thee, their benefactor, as an evil-doer. But thou, O Christ! didst bear their wickedness with silence, for thou being the lover of mankind, didst desire to suffer for and save us.

We are prevented from speaking by the multitude of our sins: do thou, O Virgin Mother of God!  Pray for us to Him that was born of thee, for the Mother's prayer avails much with the mercy of our Lord. Despise not, O most pure Virgin! the prayers of sinners, for he that refused not even to suffer for us, is merciful, and is able to save us.

From The Liturgical Year,
by Dom Prosper Guéranger OSB

"Judica, Domine, nocentes me," Monday in Holy Week

This morning, also, Jesus goes with bis Disciples to Jerusalem. He is fasting, for the Gospel tells us, that he was hungry (Matthew 21:18). He approaches a fig-tree, which is by the way-side; but finds nothing on it, save leaves only. Jesus, wishing to give us an instruction, curses the fig-tree, which immediately withers away. He would hereby teach us what they are to expect, who have nothing but good desires, and never produce in themselves the fruit of a real conversion. Nor is the allusion to Jerusalem less evident. This City is zealous for the exterior of Divine Worship; but her heart is hard and obstinate, and she is plotting, at this very hour, the death of the Son of God.

The greater portion of the day is spent in the Temple, where Jesus holds long conversations with the Chief Priests and Ancients of the people. His language to them is stronger than ever, and triumphs over all their captious questions. It is principally in the Gospel of St. Matthew, that we shall find these answers of our Redeemer, which so energetically accuse the Jews of their sin of rejecting the Messias, and so plainly foretel the punishment their sin is to bring after it.

At length, Jesus leaves the Temple, and takes the road that leads to Bethania. Having come as far as Mount Olivet, which commands a view of Jerusalem, he sits down, and rests awhile. The Disciples make this an opportunity for asking him, how soon the chastisements he has been speaking of in the Temple will come upon the City. His answer comprises two events: the destruction of Jerusalem, and the final destruction of the world. He thus teaches them that the first is a figure of the second. The time when each is to happen, is to be when the measure of iniquity is filled up. But, with regard to the chastisement that is to befal Jerusalem, he gives this more definite answer: Amen I say to you: this generation shall not pass, till all these things be done.i History tells us how this prophecy of Jesus was fulfilled: forty years had scarcely elapsed after his Ascension,, when the Roman army encamped on this very place where he is now speaking to his Disciples, and laid siege to the ungrateful and wicked City. After giving a prophetic description of that Last Judgment, which is to rectify all the unjust judgments of men, he leaves Mount Olivet, returns to Bethania, and consoles the anxious heart of his most holy Mother.

The Station, at Rome, is in the Church of Saint Praxedes. It was in this Church, that Pope Paschal the Second, in the 9th century, placed two thousand three hundred bodies of holy Martyrs, which he had ordered to be taken out of the Catacombs. The Pillar, to which our Saviour was tied during his scourging, is also here.

 PRAYER.

O great and Sovereign Lord ! (Adonai!) Christ our God! Crucify us, with thyself, to this world, that so thy life may be in us. Take upon thee our sins, that thou mayst crucify them. Draw us unto thyself, since it was for our sakes that thou wast raised up from the earth; and thus snatch us from the power of the unclean tyrant: for, though by flesh and our sins, we be exposed to the insults of th!e devil, yet do we desire to serve, not him, but thee. We would be thy subjects ; we ask to be governed by thee ; for, by thy death on the cross, thou didst deliver us, who are mortals and surrounded by death. It is to bless thee for this wonderful favour, that we this day offer thee our devoted service ; and humbly adoring thee, we now implore and beseech thee, to hasten to our assistance, O thou our God, the Eternal and Almighty ! Let thy Cross thus profit us unto good, that thou, by its power, mayst triumph over the world in us, and thine own mercy restore us, by thy might and grace, to the ancient blessing. O thou, whose power hath turned the future into the past, and whose presence maketh the past to be present,—grant, that thy Passion may avail us to salvation, as though it were accomplished now on this very day. May the drops of thy holy Blood, which heretofore fell upon the earth from the Cross, be our present salvation : may it wash away all the sins of our earthly nature, and be, so to say, commingled with, the earth of our body, rendering it all thine, since we, by our reconciliation with thee, our Head, have been made one body with thee. Thou that ever reignest with the Father and the Holy Ghost, now begin to reign over us, O God-Man, Christ Jesus, King for ever and ever!

From The Liturgical Year,
by Dom Prosper Guéranger OSB 

St. Andrew Christmas Novena

St. Andrew Christmas Novena Prayer to Obtain Favors

(It is piously believed that whoever recites the above prayer fifteen times a day from the feast of St. Andrew, 30th November, until Christmas will obtain what is asked.)

Hail and blessed be the hour and moment in which the Son of God was born of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold. In that hour, vouchsafe, O my God! to hear my prayer and grant my desires, through the merits of Our Saviour Jesus Christ, and of His Blessed Mother. Amen.

Imprimatur
+MICHAEL AUGUSTINE, Archbishop of New York

New York, February 6, 1897

"The Mystery of Advent"

"The Mystery of Advent"
From The Liturgical Year, Book 1, Advent
by Dom Prosper Guéranger OSB 

 

If, now that we have described the characteristic features of Advent which distinguish it from the rest of the year, we would penetrate into the profound mystery which occupies the mind of the Church during this season, we find that this mystery of the coming, or Advent, of Jesus is at once simple and threefold. It is simple, for it is the one same Son of God that is coming; it is threefold, because He comes at three different times and in three different ways.
   'In the first coming,' says St. Bernard, 'He comes in the flesh and in weakness; in the second, He comes in spirit and in power; in the third, He comes in glory and in majesty; and the second coming is the means whereby we pass from the first to the third.' [Fifth sermon for Advent] 
  This, then, is the mystery of Advent. Let us now listen to the explanation of this threefold visit of Christ, given to us by Peter of Blois, in his third Sermon de Adventu: 'There are three comings of our Lord; the first in the flesh, the second in the soul, the third at the judgment. The first Mass at midnight, according to those words of the Gospel: At midnight there was a cry made, Lo the Bridegroom cometh! But this first coming is long since past, for Christ has been seen on the earth and has conversed among men. We are now in the second coming, provided only we are such as that He may thus come to us; for He has said that if we love Him,  He will come unto us and will take up His abode with us. So that this second coming is full of uncertainty to us; for who, save the Spirit of God, knows them that are of God? They that are raised out of themselves by the desire of heavenly things, know indeed when He comes; but whence He cometh, or whither He goeth, they know not. As for the third coming, it is most certain that it will be, most uncertain when it will be; for nothing is more sure than death, and nothing less sure than the hour of death. When they shall say, peace and security, says the Apostle, then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. So that the first coming was humble and hidden, the second is mysterious and full of love, the third will be majestic and terrible. In His first coming, Christ was judged by men unjustly; in His second, He renders us just by His grace; in His third, He will judge all things with justice. In His first, a lamb; in His last, a lion; in the one between the two, the tenderest of friends.'  [Emphasis added.]
  The holy Church, therefore, during Advent, awaits in tears and with ardour the arrival of her Jesus in His first coming. For this, she borrows the fervid expressions of the prophets, to which she joins her own supplications. These longings for the Messias expressed by the Church, are not a mere commemoration of the desires of the ancient Jewish people; they have a reality and efficacy of their own, an influence in the great act of God's munificence, whereby He gave us His own Son. From all eternity, the prayers of the ancient Jewish people and the prayers of the Christian Church ascended together to the prescient hearing of God; and it was after receiving and granting them, that He sent, in the appointed time, that blessed Dew upon the earth, which made it bud forth the Saviour.
  The Church aspires also to the second coming, the consequence of the first, which consists, as we have just seen, in the visit of the Bridegroom to the bride. This coming takes place, each year, at the feast of Christmas, when the new birth of the Son of God delivers the faithful from that yoke of bondage, under which the enemy would oppress them. [Collect for Christmas day] The Church, therefore, during Advent, prays that she may be visited by Him Who is her Head and her Spouse; visited in her hierarchy; visited in her members, of whom some are living, and some are dead, but may come to life again; visited, lastly, in those who are not in communion with her, and even in the very infidels, that so they may be converted to the true light, which shines even for them. The expressions of the liturgy which the Church makes use of to ask for this loving and invisible coming, are those which she employs when begging for the coming of Jesus in the flesh; for the two visits are for the same object. In vain would the Son of God have come, nineteen hundred years ago, to visit and save mankind, unless He came again for each one of us and at every moment of our lives, bringing to us and cherishing within us that supernatural life, of which He and His holy Spirit are the sole principle.
   But this annual visit of the Spouse does not content the Church; she aspires after a third coming, which will complete all things by opening the gates of eternity. She has caught up the last words of her Spouse, 'Surely I am coming quickly'; [Apoc. xxii. 20] and she cries out to Him, 'Ah! Lord Jesus! come!' [Ibid.] She is impatient to be loosed from her present temporal state; she longs for the number of the elect to be filled up, and to see appear, in the clouds of heaven, the sign of her Deliverer and her Spouse. Her desires, expressed by her Advent liturgy, go even as far as this; and here we have the explanation of these words of the beloved disciple in his prophecy: 'The nuptials of the Lamb are come, and His wife hath prepared herself.' [Ibid. xix. 7]
But the day of this His last coming to her will be a day of terror. The Church frequently trembles at the very thought of that awful judgment, in which all mankind is to be tried. She calls it 'a day of wrath, on which, as David and the Sibyl have foretold, the world will be reduced to ashes; a day of weeping and of fear.' Not that she fears for herself, since she knows that this day will for ever secure for her the crown, as being the bride of Jesus; but her maternal heart is troubled at the thought that, on the same day, so many of her children will be on the left hand of the Judge, and, having no share with the elect, will be bound hand and foot, and cast into the darkness, where there shall be everlasting weeping and gnashing of teeth. This is the reason why the Church, in the liturgy of Advent, so frequently speaks of the coming of Christ as a terrible coming, and selects from the Scriptures those passages which are most calculated to awaken a salutary fear in the mind of such of her children as may be sleeping the sleep of sin.
   This, then, is the threefold mystery of Advent. The liturgical forms in which it is embodied, are of two kinds: the one consists of prayers, passages from the Bible, and similar formulæ, in all of which, words themselves are employed to convey the sentiments which we have been explaining; the other consists of external rites peculiar to this holy time, which, by speaking to the outward senses, complete the expressiveness of the chants and words.
   First of all, there is the number of the days of Advent. Forty was the number originally adopted by the Church, and it is still maintained in the Ambrosian liturgy, and in the eastern Church. If, at a later period, the Church of Rome, and those which follow her liturgy, have changed the number of days, the same idea is still expressed in the four weeks which have been substituted for the forty days. The new birth of our Redeemer takes place after four weeks, as the first nativity happened after four thousand years, according to the Hebrew and Vulgate chronology.
  As in Lent, so likewise during Advent, marriage is not solemnized, lest worldly joy should distract Christians from those serious thoughts wherewith the expected coming of the sovereign Judge ought to inspire them, or from that dearly cherished hope which the friends of the Bridegroom [St. John iii. 20] have of being soon called to the eternal nuptial-feast.
  The people are forcibly reminded of the sadness which fills the heart of the Church, by the sombre colour of the vestments. Excepting on the feasts of the Saints, purple is the colour she uses; the deacon does not wear the dalmatic, nor the sub-deacon the tunic. Formerly it was the custom, in some places, to wear black vestments. This mourning of the Church shows how fully she unites herself with those true Israelites of old who, clothed in sackcloth and ashes, waited for the Messias, and bewailed Sion that she had not her beauty, and 'Juda, that the sceptre had been taken from him, till He should come Who was to be sent, the expectation of nations.' [Gen. xlix. 10] It also signifies the works of penance, whereby she prepares for the second coming, full as it is of sweetness and mystery, which is realized in the souls or men, in proportion as they appreciate the tender love of that Divine Guest, Who has said: 'My delights are to be with the children of men.' [Prov. viii. 31] It expresses, thirdly, the desolation of this bride who yearns after her Beloved, Who is long a-coming. Like the turtle dove, she moans her loneliness, longing for the voice which will say to her: 'Come from Libanus, my bride! come, thou shalt be crowned. Thou hast wounded my heart.' [Cant. iv. 8, 9]
   The Church also, during Advent, excepting on the feasts of Saints, suppresses the Angelic canticle, Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis; for this glorious song was sung at Bethlehem over the crib of the divine Babe; the tongues of the Angels are not loosened yet; the Virgin has not yet brought forth her Divine Treasure; it is not yet time to sing, it is not even true to say, 'Glory be to God in the highest, and peace on earth to men of good will.'
   Again, at the end of Mass, the deacon does not dismiss the assembly of the faithful by the words: lte missa est. He substitutes the ordinary greeting: Benedicamus Domino! as though the Church feared to interrupt the prayers of the people, which could scarce be too long during these days of expectation.
   In the night Office, the holy Church also suspends, on those same days, the hymn of jubilation, Te Deum laudamus. [The monastic rite retains it. (Tr.)] It is in deep humility that she awaits the supreme blessing which is to come to her; and, in the interval, she presumes only to ask, and entreat, and hope. But let the glorious hour come, when in the midst of darkest night the Sun of Justice will suddenly rise upon the world: then indeed she will resume her hymn of thanksgiving, and all over the face of the earth the silence of midnight will be broken by this shout of enthusiasm: 'We praise Thee, O God! we acknowledge Thee to be our Lord! Thou, O Christ, art the King of glory, the everlasting Son of the Father! Thou being to deliver man didst not disdain the Virgin's womb!'
   On the ferial days, the rubrics of Advent prescribe that certain prayers should be said kneeling, at the end of each canonical Hour, and that the choir should also kneel during a considerable portion of the Mass. In this respect, the usages of Advent are precisely the same as those of Lent.

  But there is one feature which distinguishes Advent most markedly from Lent: the word of gladness, the joyful Alleluia, is not interrupted during Advent, except once or twice during the ferial Office. It is sung in the Masses of the four Sundays, and vividly contrasts with the sombre colour of the vestments. On one of these Sundays, the third, the prohibition of using the organ is removed, and we are gladdened by its grand notes, and rose-coloured vestments may be used instead of the purple. These vestiges of joy, thus blended with the holy mournfulness of the Church, tell us, in a most expressive way, that though she unites with the ancient people of God in praying for the coming of the Messias (thus paying the debt which the entire human race owes to the justice and mercy of God), she does not forget that the Emmanuel is already come to her, that He is in her, and that even before she has opened her lips to ask Him to save her, she has been already redeemed and predestined to an eternal union with Him. This is the reason why the Alleluia accompanies even her sighs, and why she seems to be at once joyous and sad, waiting for the coming of that holy night which will be brighter to her than the most sunny of days, and on which her joy will expel all her sorrow. 

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