John of Ford Cistercian

Magnificat Missalette ( Canada ) Monday 21 December

I like to use Readings from Cistercian writers on occasion. The Reading from the Missalette this morning seemed incomprehensible. No wonder, the prose is difficult. It is very crowded on the page as one it appeared in the manuscript of ‘The Song of Songs’ by John of Ford.

In fact it was composed in song or poetry and makes more sense in computer type setting.

A clue also is in the margins of the book, (On Song of Songs , Kalamazoo Michigan 1977, Sermon 7:2), inserting the Scripture references.

The powerful significance of the Sermons as the Lectio Divina of the monks and listening to the Scriptural knit-work by John of Ford.

“In spite of a certain amplitude or even prolixity, many of these sermons are surely equal to anything written by Guerric of Igny or Gilbert of Hoyland. …It would be difficult to find its match anything written by, say, Richard Rolle among the English Mystics”. (Fr. Hillary Costello, Introduction, John of Ford).

Even so the short passage takes some long pondering and it was helpful to find the following commentary.

“The Song of Songs is a collection of love poems, for the most part in the form of songs addressed by a man to a woman, and by a woman to a man. In some translations, the book is called The song of Solomon, because it is attributed to Solomon in the Hebrew. These songs have often been interpreted as a picture of the relationship between Christ and the Church. (The holy Bible on introduction of the book of song of songs) Perhaps the most important outcome for readers of this book would be to draw them into their own meditation on the song of songs.

In fact, in his welcome, I suggests that the reading allow himself or herself to be transported beyond the words, into an experience with God. I keep my text short so as not to lead you too far away from the more enticing and expressive drawings. Do not hesitate to record your own feelings, thoughts and inspirations. But do not get caught up in words. They are products of our very limited minds. Rather, let the drawings draw and the sacred text invite you to realms beyond words, "what is the song of songs, this greatest song of all songs is about, spiritual commentary on the song of songs is meant not so much to be an academic commentary as it is an aid to contemplation.”

Br. Damian Junior. (Blog: In Persona Christi Ad Majorem Dei Gloriam)

The visual perspective of John of Ford suggests that modern presentation of verse, colour, graphics, could transform the text, as educators now using the persuasive technology of PowerPoint, PPT.

Magnificat Missalette (Canada) Monday 21 December MEDITATION OF THE DAY John of Ford The Compassion of the Visitation Whoever is a bride of the Lord, whoever is a mother of Jesus, groans in sympathy with anyone groaning, and gives birth with her, and stands by her in her delivery. And when at last she has given birth, she ardently rejoices with her because a child is born into the world. It seems to her that she herself brought forth the child, and she cries out: 'To us a child is born, to us a son is given!" (Is 9:6) Surely, in days gone by, Mary was deeply moved by feelings like this when she went up with haste into the hills and from the sanctuary of God, her own heart, greeted Elizabeth, who was pregnant by God's grace. (Cf. Lk 1:39) Day uttered speech to day. (Ps 19:2 She met her with blessings of sweetness, (Cf. Ps 21:4) she took on the duty of a midwife and she turned the pangs of labor to a fruitful joy. For from that utterance of hers, fragrant beyond telling, it came about that John as well as Elizabeth drew in the inestimable sweetness of the perfume. What a good and careful midwife, who forestalled with such inexpressible happiness the approaching birth pangs of the mother and in addition the tears of the expectant baby as well! It was not only the womb of Elizabeth that she satisfied, but also the fruit of her womb. It was surely Jesus who opened her hand and filled everything with goodness, (Cf. Ps 104:28) baptizing mother and son in the Holy Spirit. JOHN OF FORD John of Ford+ 1214) was the abbot of a Cistercian

Venerable Mary Ward

----- Forwarded Message ----

From: father patrick . . .

Sent: Sat, December 19, 2009 5:40:14 PM

Subject: Venerable (Sister) Mary Ward

Greetings and Peace in the Lord:

I rejoice today with the church in the UK.

Today it has been announced by the Holy See

that Mary Ward has been given the title "Venerable"

and may be beatified with the approval of a miracle.

Thanks be to God.

God Bless her followers and their wonderful works for the Lord.

Sincerely in the Lord

Father Patrick

Venerable Mary Ward

12/19/2009 - 7:14 AM PST

FOR IMMEDIATE RELEASE

MEDIA ADVISORY

Catholic PRWire

Joint statement from the Congregation of Jesus and the Institute of the Blessed Virgin Mary on the Cause for the Canonization of Mary Ward

THE VENERABLE MARY WARD

LONDON, GB (December 19, 2009) - On 19th December 2009 His Holiness Benedict XVI formally promulgated the Decree recognising the ‘heroic virtue’ demonstrated by Mary Ward and thereby conferring on her the title ‘Venerable’. Her cause will now go forward to the next stage in the process towards beatification and eventual canonization.

Mary Ward (1585-1645) was an Englishwoman from Yorkshire who felt called by God to found a congregation of apostolic, non-enclosed religious women along the model of the Society of Jesus. She spent many years in Rome petitioning the Pope to recognise her new congregation, but in 1631 her order was suppressed and Mary Ward herself accused of heresy. No charges were ever brought but she remained under the shadow of the Inquisition in Rome and her congregation was disbanded. Mary Ward’s ideal of an active congregation of religious women serving the needs of the Church was too advanced for her time. She suffered at the hands of authorities who in different circumstances might have recognised the need for such a congregation. Only in 1877 was her congregation recognised by the Church and only in 1909 was Mary Ward allowed to be named as foundress.

The cause for Mary Ward’s canonization was opened in 1929. The historical research was begun by Fr Grisar SJ and completed by Sr Immolata Wetter CJ accompanied by the Postulator Fr Paul Molinari SJ and the Relator Fr Peter Gumpel SJ. This was accepted by the Congregation for the Causes of Saints in 1995. The theologians completed their investigation in May 2009 and recommended unanimously that Mary Ward demonstrated ‘heroic virtue’ and that her cause should go forward. This was confirmed by the commission of Cardinals and Bishops in November 2009 and subsequently by the Pope.

Mary Ward’s foundation exists today worldwide under the names Congregation of Jesus (Congregatio Jesu) and Institute of the Blessed Virgin Mary (Loretos) with about 3,000 members. The sisters are in forty-four countries across five continents.

Holy Spirit above Gabriel

The Annuciation
by Zanobi Strozzi (1412-1468)
Among the cards sent as Christmas Greetings is the National Gallery, London, reproduction. The Online version is closer-up. It is significant to see more clearly "the dove of the Holy Spirit above Gabriel (Luke 1:26-38).

COMMENT:
Sent: Sun, December 20, 2009 9:22:07 AM
Subject: Holy Spirit above Gabriel

I didn't plan to start the day with St Leo, and that is what I love about your blog and the e:mail.
Out of the blue there comes a wee reminder that God is ever present and waiting on our listening hearts.
Thanks.
A-M

Leo on “the genealogy of Jesus”

The genealogy of Jesus” ADVENT - 18 December First Reading From the book of the prophet Isaiah (40:12-18.21-31) Romans 11:34; Isaiah 40:14 Second Reading From a letter by Saint Leo the Great (Ep. 31, 2-3: PL 54, 791-793) In this passage Leo shows the importance of the genealogy of Jesus. It assures us that our Lord had a true human nature, without which his victory over Satan would have been of no profit to us. Because of the union in Christ of the divine and human natures, we too may now be born again through the same Spirit by whom he was conceived. To speak of our Lord, the son of the Blessed Virgin Mary, as true and perfect man is of no value to us if we do not believe that he is descended from the line of ancestors set out in the Gospel. Matthew's gospel begins by setting out the genealogy of Jesus Christ, son of David, son of Abraham, and then traces his human descent by bringing his ancestral line down to his mother's husband, Joseph. On the other hand, Luke traces his parentage backward step by step to the actual father of the human race, to show that both the first and last Adam share the same nature. No doubt the Son of God in his omnipotence could have taught and sanctified men and women by appearing to them in a semblance of human form as he did to the patriarchs and prophets, when for instance he engaged in a wrestling contest or entered into conversation with them, or when he accepted their hospitality and even ate the food they set before him. But these appearances were only types, signs that mysteriously foretold the coming of the one who would take a true human nature from the stock of the patriarchs who had gone before him. No mere figure, then, fulfilled the mystery of our reconciliation with God, ordained from all eternity. The Holy Spirit had not yet come upon the Virgin nor had the power of the Most High overshadowed her, so that within her spotless womb Wisdom might build itself a house and the Word become flesh. The divine nature and the nature of a servant were to be united in one person so that the Creator of time might be born in time, and he through whom all things were made might be brought forth in their midst. For if the new man, by being made in the likeness of sinful humanity, had not taken on himself our fallen nature, if he who was one in substance with the Father had not stooped to share the substance of his mother, and being alone free from sin, united our nature to his, the whole human race would still have been held captive under the dominion of Satan. The conqueror's victory would have profited us nothing if the battle had been fought outside our human condition. But through this wonderful blending the mystery of new birth shone upon us, so that through the same Spirit by whom Christ was conceived and brought forth we too might be born again by a spiritual birth; and in consequence the evangelist declares believers to have been born not of blood, nor of the desire of the flesh, nor of the will of human beings, but of God.

Magnificat O Antiphons (Divine Office)

----- Forwarded Message ---- From: William . . . Sent: Wed, December 16, 2009 Subject: O Antiphons! Dear Father Donald, Thank you for the superb explanation of the tradition of the "O Antiphons". Quite enthralling to consider that since c.500 they have been recorded, and in use in the liturgical celebrations in Rome since the 8th century. What a heritage for us! I am quite intrigued by the ero cras formation, that is magnificent! Inspired by the tradition that unfold, I have typed them out in their modern idiom from the Divine Office so that I can delight in them across each day, to be able to relish them all the more (oh! how little we see as we walk with eyes that hasten before our racing minds!), for even as I typed them out, meanings that lay hidden at a single reading opened up for me. I show them below. Thank you sevenfold! In Our Lord, William. Magnificat O Antiphons (Divine Office) 17 December - O Wisdom, you come forth from the mouth of the Most High. You fill the universe and hold all things together in a strong yet gentle manner. O come to teach us the way of truth. 18 December - O Adonai (an ancient name of God) and leader of Israel, you appeared to Moses in a burning bush and you gave him the Law on Sinai. O come and save us with your mighty power. 19 December - O stock of Jesse, you stand as a signal for the nations; kings fall silent before you whom the peoples acclaim. O come to deliver us, and do not delay. 20 December - O key of David and sceptre of Israel, what you open no one else can close again; what you close no one can open. O come to lead the captive from prison; free those who sit in darkness and in the shadow of death. 21 December - O Rising Sun, you are the splendour of eternal light and the sun of justice. O come and enlighten those who sit in darkness and in the shadow of death. 22 December - O King whom all the peoples desire, you are the cornerstone which makes all one. O come and save man whom you made from clay. 23 December - O Immanuel, you are our king and judge, the One whom the peoples await and their Saviour. O come and save us, Lord, our God. ... leading to: Christmas Eve - When the sun rises in the heavens you will see the king of kings. He comes forth from the Father like a bridegroom coming in splendour from his wedding chamber. Christmas Day - Today Christ is born, today the Saviour has appeared; today the angels sing on earth, the archangels rejoice; today upright men shout out for joy: Glory be to God on high, alleluia.

Late Advent Day 17th O Wisdom

Of active interest - the Advent Workshop

Catholic Culture : Advent : Workshop : Advent - O Antiphons ...

Click on symbols to see the day. O WISDOM. December 17. Symbols: All-Seeing Eye and the Lamp ... During the late Renaissance, the eye was pictured in a triangle ...

http://www.catholicculture.org/culture/liturgicalyear/overviews/seasons/advent/O_1.cfm

Click on symbols to see the day.

O WISDOM December 17 Symbols: All-Seeing Eye and the Lamp Come, and teach us the way of prudence. O Wisdom, who came from the mouth of the Most High, reaching from end to end and ordering all things mightily and sweetly, Come, and teach us the way of prudence. O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem fortiter, suaviterque disponens omnia: veni ad docendum nos viam prudentiae. The "all-seeing eye" represents the all-knowing and ever-present God. During the late Renaissance, the eye was pictured in a triangle with rays of light to represent the infinite holiness of the Trinity. The lamp is a symbol of wisdom taken from the parable of the wise and foolish virgins in Matthew 25. Recommended Readings: Proverbs 8:1-12

Late Advent O Antiphons

What are the "O Antiphons"? FR. WILLIAM SAUNDERS The “O Antiphons” refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil. The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church. The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David(O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies : O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29). O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22). O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1). O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6). O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1). O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) . O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.” (7:14). Remember “Emmanuel” means “God is with us.” According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix,Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion. ACKNOWLEDGEMENT Saunders, Rev. William. “What are the ‘O Antiphons’?” Arlington Catholic Herald. Reprinted with permission of the Arlington Catholic Herald. THE AUTHOR Father William Saunders is dean of the Notre Dame Graduate School of Christendom College and pastor of Our Lady of Hope Parish in Sterling, Virginia. The above article is a "Straight Answers" column he wrote for the Arlington Catholic Herald. Father Saunders is also the author of Straight Answers, a book based on 100 of his columns and published by Cathedral Press in Baltimore. Copyright © 2003 Arlington Catholic Herald

O Antiphons

http://www.rcia.org.uk/blog/liturgy/people-in-darkness/

pre-Chritmas Octave

O Atiphons

17-23 DEC

It was odd coming back from Evening Prayer tonight... for the first time I noticed that there weren't so many lights on the outsides of houses this year. No enormous blow-up snowmen or Santas climbing walls - and just a few flashing icicles and snowflakes – and, bizarrely, one Father Christmas on a penny-farthing! (Obviously a new tradition in the making there!)

It's as if the financial gloom is being translated into a literal gloom with fewer lights to brighten dull winter nights. Perhaps it speaks too of an inner gloom besetting the minds and hearts of people as the fears of unemployment and loss of income take hold. Faced with massive uncertainty, people seem to become stuck in wintriness and losing faith that things will get better – and it is true that the light on the horizon is very faint for many people at present.

But as we approach the darkness of the longest night, we know (somewhere very deep down) that the nights will begin to draw out and light will prove stronger than the darkness. As we approach the feast of Christmas – with its timing at the darkest part of the year – we may be lighting the third and fourth candles of Advent wreaths and seeing the increase in light reminding us of this. On the other hand, Advent candles are gradually burning down – and the chocolates in the Advent calendars running out!

We are also coming up to the pre-Christmas Octave and the time of the O Antiphons – the antiphons that open the praying of the Magnificat at Evening Prayer in the days leading up to Christmas. These are a rich source of images and thoughts for prayer – for the dark time of year and the chill of economic troubles – drawn as they are from a heritage of faith of people who lived through their own dark times – of slavery – of Exile – of longing for a shoot of hope from long-dead tree.

Even if time does not permit the praying of the whole of the Evening Prayer of the Church, it could be worth finding the antiphon for each day (see below) and praying it – and the Magnificat – and praying that the prophecies and promises of God intervening in the world will be fulfilled. We can explore the Divine Office and its role in the prayer life of the whole Church – and then unpack the meaning of the Antiphons a little with our catechumens and candidates.

The opening words of the Antiphons form titles of Christ – and the links between the dates and the titles are as follows

17 December - O Wisdom

18 December - O Adonai (an ancient name of God)

19 December - O stock of Jesse

20 December - O key of David

21 December - O Rising Sun

22 December - O King...

23 December - O Immanuel...

Cistercian Fathers by Benedict xvi

Paul writes:

Just to leave you with a quote from St Bernard which the pope used recently to great effect in one of his sermons.

"Only Jesus is 'honey to the mouth, song to the ear, joy to the heart.

Only one name counts, that of Jesus the Nazarene. 'Arid is all food of the soul,' 'if it is not sprinkled with this oil; insipid, if it is not seasoned with this salt. What is written has no flavor for me, if I have not read Jesus.' 'When you discuss or speak, nothing has flavor for me, if I have not heard resound the name of Jesus.'

Pope Benedict Speaks on the Cistercian Fathers(December 5, 2009) Pope Benedict XVI In recent weeks the Holy Father has been devoting his general audiences to the topic of monastic theology. Several speeches have focused specifically on the Cistercian Fathers. Here are links to the texts, on the Vatican site and on Zenit: On William of St Thierry, 2 December 2009 Libreria Editrice Vaticana Zenit On Bernard and Abelard, 4 November 2009 Libreria Editrice Vaticana Zenit On Bermard of Clairvaux, 21 October 2009 Libreria Editrice Vaticana Zenit ocsoroma@ocso.org

William writes:

Christmas fast approaches! I see from a liturgical diary that from 17th December each day carries one of the Names of God (Wisdom, Adonai, Stock of Jesse, Key of David, Rising Sun, King, Emmanuel). I wondered if, on your Blog, you could tell us the origin of this tradition?

Gaudete Sunday Advent 3rd

3^rd Advent ©©©

Homily: Fr. Aelred

GAUDETE Sunday

There is a clear note at rejoicing in today’s liturgy. In the first reading the Prophet Zephaniah tells us to ‘Shout out for joy’, and the prophet Isaiah, in the responsorial psalm, tells us to ‘Sing and shout for joy’. Both of them direct us to that deep, lasting, life-giving joy that is the hallmark of God’s presence.

This third Sunday of Advent is meant to wake us up to a gift of heaven which is given to us already today. Blessed Columban Marmion once said that ‘Joy is the echo of God’s life in us’.

This is not a superficial joy based on good fortune or pleasant circumstances. Both Zephaniah and Isaiah often wrote in times of societies of extortion, persecution and disillusion. Just like the circumstances of today often bring their own worries and pain: unemployment, families breaking up, addiction, scandals within the Church. And St. Paul, in the second reading who tells the earthy Christians to always be happy in the Lord, knew that it is easy to be happy when we are doing what we want. But to find happiness in what we have to do, not simply in what we want to do, this is a blessing from God!

The source of the joy of today’s Gaudete Sunday (the word Gaudete means rejoice) comes from one who is so powerful that even John the Baptist, the greatest of all the prophets, is not worthy even to undo his sandals. It is Jesus himself who gives us divine joy by plunging us into the love of the Holy Spirit. A joy that can be felt even when we are under severe pressure from without or within.

Because of the inevitable pressures of daily living and survival, we must continually tap into the deeper river of joy that flows from God by praying and giving thanks in every situation. St. Benedict advises us to begin every task by asking God’s help. Every day, even amid difficulties and problems, there are small gifts coming our way from the hand of God for which we can give thanks. Remembering the ordinary gifts of everyday and giving thanks is a great antidote to envy and bitterness!

By continually turning to God in every situation, as St. Paul suggests, our hearts and thoughts are guarded by God’s peace. Only that which has lasting good for us will survive the fire of God’s love. The pains of life don’t just disappear because we pray; but they do loosen their grip on us. We are less controlled by worry and anxiety, and we begin to grow in patience, tolerance and forbearance.

Such a change of attitude shows itself in concrete decisions; we are more just in our everyday dealings with others, and more willing to share whatever resources we have!

Advent urges us to prepare a way for the Lord, and there is no better way to prepare than to be welcoming towards those in need. The way to peace and happiness lies in self-forgetfulness and love of others.