Lacordaire O.P. - Night Office Reading

Lacordaire o.p.,(mononymous), pupit orator

 

Night Office

Monastic Lectionary

A Word in Season, Readings for the Liturgy Hours VI..

TWENTY-SECOND WEEK IN ORDINARY TIME

SUNDAY

First Reading   2 Kings 14:1-27

Responsonory;  Mt 24:7.11-13; Eph 6:11

Nation will go to war against nation, and kingdom against kingdom. Many false prophets will arise and lead many astray, and as lawlessness spreads, most people's love will grow cold. But + whoever perseveres to the end will be saved.

v. Put on the whole armour of God, so that you may be able to stand against the wiles of the devil. +Whoever perseveres ...

Second Reading   From a Letter by Lacordaire
Lacordaire, Lacordaire et ls Parole de Dieu: Etudesreligeuses 759, 66-67

If, taught gradually by the Church and imbued with her life-giving breath, we enter with facility of heart into that monument of truth built by God which is the Bible, we will pass under many shadows in its depths, passages where one has to bend one's head, and sublimities where our understanding will almost fail. However, supported by our unfailing companion, the Church herself, we will go from inspiration to inspiration under the firmament of the holy Word, rejoicing with it in the open plains of eternity, admiring Jesus Christ as he comes ever nearer, longing for him with the patriarchs, seeing him from afar with the prophets, greeting him with the harp of the psalms, until at last, on the threshold of the second temple, he appears to us wholly filled with his glory and death, predestined victim of the reconciliation of souls, and sovereign explication of all that is by all that was.

This vision of Jesus Christ not only fills the long roll of holy books; it interweaves great world events. The Christian sees these events therein under the hand of providence, guided by the laws of justice and grace. In this light he discerns the succession of empires, the rise and fall of great races. He realizes that neither chance nor fate mean anything, but that everything progresses under the twofold impulse of the freedom of man and the wisdom of God. This view of the true meaning of history enraptures the Christian. He gains an understanding of life which no experience could give him, because experience shows him only man, whereas the Bible reveals at one and the same time both God in man and man in God.

This revelation not only makes itself felt in the great moments of the Bible; it is there throughout. God is never absent from his work. He is in the field with Boaz, behind the daughter of Naomi, just as he is in Babylon at Belshazzar's feast. He sits by Abraham's tent as a traveler wearied by his journey, just as he dwells on the summit of Mount Sinai in the thunder proclaiming his presence. He helps Joseph in prison, just as he crowns Daniel in captivity. The smallest details of family or wilderness, the names, places, and events, all these are filled with God, and it is in the course of four millennia, from Eden to Calvary, from righteousness lost to righteousness regained, that one follows from beginning to end, step by step, all the movements of his mercy and all those of his might.

Who could remain unmoved by so great a pilgrimage?  Guided by faith along such paths, who could fail to return home a better man? The Bible is at one and the same time the drama of our destiny, the primitive history of the human race, the philosophy of saints, the legislation of a people chosen and governed by God; within the providence of four thousand years it is the preparation and the seed of the whole future of mankind; it is the storehouse of all the truth needed by man, the charter of his rights, the treasury of his hopes, the abyss of his consolations, the kiss of God upon his heart; finally, it is Christ the Son of God who has saved him.

                                                               Responsory     Rm 15:4; 2 Tm 3:16

All that was written long ago in scripture was written for our instruction,+ so that by its encouragement we might have hope.

V. All scripture is inspired by God and profitable for teaching, for refuting error, for correction, and for training in right living, +so that by its ...

Lacordaire, Henri Dominique (1802-1861) Ordained priest in 1827, he worked in association with Lammenais for the periodical L'Avenir, until its modernist teaching was condemned in the Encyclical Mirari vos in 1832. He broke with Lamennais, went to Rome and was clothed as a Dominican there in 1839. The restoration of Dominican life in France in 1850 was due to his efforts. Throughout his life he was impelled by the desire to bring Christianity to a new birth in his own age. He wrote much, including many letters to young people who sought his help. These show his skill and devotion as a spiritual director.

September Our Lady of Sorrows

Sorrowful Heart of Mary,

September, 2013 - Overview for the Month The month of September is dedicated to Our Lady of Sorrows, whose memorial the Church celebrates on September 15. September falls during the liturgical season known as Ordinary Time, which is represented by the liturgical color green. The Holy Father's Intentions for the Month of September 2013 General: That people today, often overwhelmed by noise, may rediscover the value of silence and listen to the voice of God and their brothers and sisters. Missionary: That Christians suffering persecution in many parts of the world may by their witness be prophets of Christ's love. (See also www.apostleshipofprayer.net) Feasts for September The feasts on the General Roman Calendar celebrated during the month of September are: 1. Twenty-Second Sunday in Ordinary Time, Sunday 3. Gregory the Great, Memorial 8. Twenty-Third Sunday in Ordinary Time, Sunday 9. Peter Claver (USA), Memorial 12. Most Holy Name of Mary, Opt. Mem. 13. John Chrysostom, Memorial 14. Exaltation of the Holy Cross, Feast 15. Twenty-Fourth Sunday in Ordinary Time, Sunday 16. Cornelius and Cyprian, Memorial 17. Robert Bellarmine, Opt. Mem. 19. Januarius, Opt. Mem. 20. Andrew Kim Taegon, Paul Chong Hasang and Companions, Memorial 21. Matthew, Feast 22. Twenty-Fifth Sunday in Ordinary Time, Sunday 23. Pio of Pietrelcina, Memorial 26. Cosmas and Damian, Opt. Mem. 27. Vincent de Paul, Memorial 28. Wenceslaus; Lawrence Ruiz and Companions, Opt. Mem. 29. Twenty-Six Sunday in Ordinary Time, Sunday 30. Jerome, Memorial Focus of the Liturgy The Gospels for the Sundays in September 2013 are taken from Year C, Cycle 1, the Gospel of St. Luke. September 1st - 22nd Sunday in Ordinary Time  In this Gospel Jesus tells the parable of the wedding banquet. September 8th - 23rd Sunday in Ordinary Time "Whoever does not carry his own cross and come after me cannot be my disciple." September 15th - 24th Sunday in Ordinary Time  This Gospel relates the parable of the Prodigal Son. September 25th - 25th Sunday in Ordinary Time  The parable of the dishonest steward is the subject of this Gospel. September 29th - 26th Sunday in Ordinary Time  The Gospel tells the parable of Dives and Lazarus. Highlights of the Month During September, as in all of Ordinary Time (formerly known as Time After Pentecost), the Liturgy does not focus on one particular mystery of Christ, but views the mystery of Christ in all its aspects. We follow the life of Christ through the Gospels, and focus on the teachings and parables of Jesus and what it means for us to be a follower of Christ. During Ordinary Time we can concentrate more on the saints and imitate their holiness as Christ's followers. This month the main liturgical feasts are St. Gregory the Great (September 3), St. Peter Claver (September 9), Holy Name of Mary (September 12),St. John Chrysostom ( September 13), Exaltation of the Holy Cross(September 14), Sts. Cornelius and Cyprian (September 16), St. Robert Bellarmine (September 17), St. Andrew Kim and Companions(September 20), St. Matthew (September 21), St. Pio (September 23), Sts. Cosmas and Damian(September 26), St. Vincent de Paul (September 27) and St. Jerome (September 30). The feasts of the Birth of Mary (September 8), Our Lady of Sorrows (September 15), and Sts. Michael, Gabriel and Raphael (September 29) are superseded by the Sunday liturgy. Month of the Harvest

Office of Readings - The Letter of Paul to Philemon

St. Philemon

Saturday, 31 August 2013

Saturday of the Twenty-First Week in Ordinary Time

 [A Word in Season, Readings for the Liturgy Hours VI].

First Reading

The Letter of Paul to Philemon   

            Responsorv          Gal 3:26-28

You are all children of God through faith. Baptized into Christ, you have clothed yourselves in Christ. + There are no more distinctions between Jew and Greek, the slave and the free, male and female.

V. You are all one in Christ Jesus. + There are no more ...   

Second Reading   

From a commentary on Psalm 118 by Ambrose

Ambrose, Exositio in Psalmum 118, XIV, 24-26, CSEL 62 313-316

It makes a big difference whether you do what is pleasing to God willingly or from necessity. The Apostle was completely free; but freely, not from necessity, he became the servant of all in order to win over as many people as possible. He became everything to everyone not because of any legal requirement but of his own free will. He has shown me the loftiness of his intention in the letter he wrote to Philemon. Because he wished another person to be like himself, he made it clear that it was out of no necessity but of his own free will that he had returned the slave Onesimus to his master. Interceding for Onesimus, he says: "Receive him as my own heart. I should have liked to keep him with me to serve me on your behalf during my imprisonment for the gospel, but I did not want to do anything without your consent, so that your goodness might not be from compulsion but of your own free will."

How eagerly he endeavours to persuade! He was God's cho­sen instrument, yet he did not disdain to share his thoughts with another, because he did not want to do him out of his reward for doing something freely.

The Lord looks for voluntary servants. In the book of Isaiah he says: "Whom shall I send?" He could certainly have commanded his servant, whom he had found worthy of being sent, but he preferred not to do him out of his reward for making a spontaneous offering. He waited for him to offer himself; although he knew his good will, God still awaited his words so that he might earn a greater recompense. Thus it was that Isaiah volunteered, saying: "Here am I, send me," and so was sent to the people.

Jeremiah excused himself saying: "Lord God, I am not a good speaker; I am too young. " The Lord said to him: "You shall go wherever I send you and say whatever I tell you to say." The prophet made his age an excuse out of diffidence, fearing that because of his youth he would be unable to carry out the divine commands. But God judged that age should be considered in terms of character rather than years, and discerned beforehand in his youthful servant the maturity of robust wisdom. He said there­fore: "Do not say you are too young." In other words, he was not to judge his powers by thinking of his lack of years, for faith had given him the grey .hairs of wisdom. And again, when the same prophet said later: "Lord, you have deceived me, and I have been deceived." And I said: "I will not mention his name, or say anything else in his name," he added: "and there rose in my heart a burning like fire blazing in my bones, and I was completely broken and unable to bear it."

We see then that even if some have reason to think they should be excused from their office, or should refuse to undertake it, our Lord nevertheless either persuades them to think better of it, or inspires them with a desire for prophetic revelation, wishing them to undertake the office freely, not from necessity, so that they may receive a greater recompense for their total dedication.

                                                                 

Responsory      2 Cor 9:7.6

Each one should make up his or her own mind what to give and not be reluctant or feel under compulsion, + for God loves a cheerful giver.

V. Thin sowing means thin reaping; the more you sow the more you will reap,+ for God loves ...

COMMENT: Benedictine monk, Haymo of Halberstadt

COMMENT:

After the Night Office Reading, Br. S. asked about the Benedictine monk, Haymo.

The short answer is at hand, directly:

Haymo of Halberstadt - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Haymo_of_Halberstadt‎

Haymo (or Haimo) (died 853) was a German Benedictine monk who served as bishop... Haymo entered the Order of St. Benedict at Fulda as a youth, where the celebrated ...affairs of the State, preached often and lived solely for the welfare of his diocese. ...Opera Omnia by Migne Patrologia Latina with analytical indexes ...

You visited this page on 30/08/13.

Haymo of Halberstadt

From Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Haymo_of_Halberstadt

Haymo (or Haimo) (died 853) was a German Benedictine monk who served as bishop of Halberstadt, and was a noted author.

Contents

  [hide] 

1 Biography

2 Writings

3 Sources

4 External links

Biography[edit source | editbeta]

The exact date and place of his birth are unknown. Haymo entered the Order of St. Benedict at Fulda as a youth, where the celebrated Rabanus Maurus was one of his fellow-students. He went together with him to the Monastery of St. Martin at Tours to profit by the lessons of its great teacher, Alcuin.

After a brief sojourn at Tours, both friends came back to the Benedictine house at Fulda, and there they spent most of their life previous to their promotion to the Episcopal dignity. Haymo became chancellor to the monastery, as is proved by his records of its transactions, which are still extant. It is probable that owing to his great learning he was also entrusted with the teaching of theology in the same monastery, but there is no positive proof of this.

He had been living for only a short while in the Benedictine monastery at Hersfeld, perhaps as its abbot, when in the last weeks of 840 he was nominated to the Bishopric of Halberstadt. Hearing of Haymo's promotion, Rabanus Maurus, his old friend, gave him at great length—in a work entitled "De Universo" and divided into 22 books—advice that would help him in the discharge of the episcopal office.

In compliance with Rabanus's suggestions, Haymo stood aloof from the Court of King Louis the German, did not entangle himself in the affairs of the State, preached often and lived solely for the welfare of his diocese. The only public assembly which he attended was theCouncil of Mainz, held in 847 for the maintenance of the ecclesiastical rights and immunities. Haymo died on 26 March, 853.

Writings[edit source | editbeta]

There is no doubt that Haymo of Halberstadt was a prolific writer, although a number of works, particularly those of Haimo of Auxerre, have been wrongly ascribed to him. Most of his genuine works are commentaries on Holy Writ, the following of which have been printed: "In Psalmos explanatio"; "In Isaiam libri tres"; "In XII Prophetas"; "In Epistolas Pauli omnes" and "In Apocalypsim libri septem". As might be naturally expected from the exegetical methods of his day, Haymo is not an original commentator; he simply repeats or abridges the Scriptural explanations which he finds in patristic writings. As a pious monk, and a faithful observer of Rabanus's recommendations, he writes almost exclusively about the moral and mystical senses of the sacred text.

He is also the author of an Epitome of Eusebius's Ecclesiastical History, of a large number of sermons, and of a spiritual work, De amore coelestis patriae. An extant passage from his writings, relating to the Holy Eucharist, shows no substantial difference between his belief with regard to the Real Presence, and that of the other Catholic theologians.

His works are contained in volumes cxvi-cxviii of Migne, Patrologia Latina.

Some homilies once attributed to Haymo of Halberstadt are now to be attributed to Haymo of Auxerre.^[1]

Saint Aidan of Lindisfarne (died 651)

   

http://365rosaries.blogspot.co.uk/2011/08/august-31-saint-aidan-of-lindisfarne.html  

August 31: Saint Aidan of Lindisfarne, Apostle of the English

Today, August 31, we celebrate the feast day of Saint Aidan of Lindisfarne (died 651), known as the Apostle of the English (or the Apostle of Northumbria). Saint Aidan was the founder and first bishop of the monastery on the island of Lindisfarne. He is credited with restoring Christianity to the region. It is said of him, by Bishop Lightfoot, “Augustine was the Apostle of Kent, but Aidan was the Apostle of the English." Saint Bede the Venerablewould write of Saint Aidan in his biography:"he was a pontiff inspired with a passionate love of virtue, but at the same time full of a surpassing mildness and gentleness."

Aidan was born in Ireland, probably in Connacht, and studied as a monk at the monastery on the Island of Iona in Scotland. While Christianity had spread into Britain centuries earlier, during the invasion of the Romans, gradually paganism had reclaimed the region. When Oswald of Northumbria regained the kingship, he sought to re-establish Christianity, and bring the light of Christ to the peoples living there. (Oswald is likely to have converted himself, upon a visit to the monastery on Iona).

 

Lindisfarne Castle

Based upon his experience on Iona, King Oswald requested missionaries be sent to work amongst the peoples. At first the monastery sent a new bishop named Cormán, but he met with no success and soon returned to Iona, reporting that the Northumbrians were too stubborn to be converted. Saint Aidan criticized Bishop Cormán's methods and was sent as a replacement in 635.

Upon arrival in Northumbria, Aidan established Lindisfarne—an island similar to Iona—as the center of his diocese. Here Aidan established an Irish-type monastery of wooden buildings: a small church, small, circular dwelling huts, perhaps one larger building for communal purposes and in time, workshops as needed. The monks lived a life of prayer, study and austerity, but spent the majority of time preaching and engaged in activities of conversion. Through translation efforts of the royal family—first Oswald, and then Oswine of Deira after the death of Oswald—Aidan and his fellow monks preached the Gospel to all who would listen. Over time, he came to be recognized for his piety and gentleness, and respected by even the harshest critics of Christianity.

Gentle and unassuming, Aidan traveled on foot from one village to another, engaging those he met in polite conversation, and slowly raising their interest in Christianity. According to legend, the king gave Aidan a horse so that he wouldn't have to walk, but Aidan instead gave the horse to a beggar, modeling the charitable love of Christ. Through patience and wisdom, Christianity took root in these rural communities, and began to grow, fanned by the flames of love and zeal of Aidan and his companions. To further the growth of the faith, Aidan took in twelve English boys to train at the monastery, hoping to ensure that the area's future religious leadership would be English. The monastery he founded grew and helped found churches and other monasteries throughout the area. By his death, it was widely recognized as a center of Christian faith and learning throughout the regions.

Numerous miracles were attributed to him while alive, including his intercession to save the city of Bamburgh during attack by pagans. As holy legend tells us, when the pagans attacked the city, they set the walls on fire. Aidan prayed for respite, and the winds turned against the invaders, blowing the smoke from their own fires over the invading army. They were forced to flee, and the city was saved.

After 16 years as bishop, Aidan died at Bamburgh. In his life we see the zeal and the spirit of the first Apostles—a spirit based in generosity and dedication, in passing along the gifts of grace one possesses to all encountered. The Venerable Bede wrote of Saint Aidan: "He neither sought nor loved anything of this world, but delighted in distributing immediately to the poor whatever was given him by kings or rich men. He traversed both town and country on foot, never on horseback, unless compelled by some urgent necessity. Wherever on his way he saw any, either rich or poor, he invited them, if pagans, to embrace the mystery of the faith; or if they were believers, he sought to strengthen them in their faith and stir them up by words and actions to alms and good works."

http://deborahvess.org/ids/medieval/celtic/celtic.html

  

St. Augustine final words, lines from Fr. Edward 28 Aug 2013

Dear Edward, 

You kindly intended the Poem ATTACHMENT.

A mystery of opening the message.

This was a puzzle for downloading the poem.

It was in fact a URL, the Link to be copied and pasted to the Toolbar, and eventially came to the surface.

Thank you.   

In Dno.,

Donald, domdonald.org.uk 

----- Forwarded Message -----
From: edward . . .
To: Donald . . . 

Sent: Friday, 30 August 2013, 12:42
Subject: St. Augustine - a re-sending of the poem

Dear Father Donald,

Thank you for your Email  I must have failed to establish the connection between the poem and the email. I had sent  it as Bcc to about eight recipients, so I will send it to all of you.

. . . 

Blessings in Domino,

fr Edward O.P..  

P.S. Thank you for sending your blog.

“He is not a great man ...”

The final words of Augustine;

his native city was surrounded; not linked Legionwise, shield to shield,

but clumped with their horses

at varying distances from the city’s limits.

Were there pauses with brief encounters

between besiegers and besieged?

Were there pauses for trading,

and others for marauding and stealing?

In his house the Bishop had had

psalms and prayers written large on the walls.

His study was filled with books and papers.

Would he need more those parchment fragments,

pumiced clean,

with their references,

their plans,

their notes and reminders?

Desert dust was long settled on those curling scraps

and he was now lost in thought and in God,

articulating passing ascents to illuminations,

even unions.

His writings were piled with greater neatness

awaiting deposition after transportation -

but where?

He would be transported to his grave

when life had ebbed completely,

and he had consigned his thought

to his accustomed listeners.

But from whence came those lines from Plotinus on mortality?

Porphyry he had quoted many times in his two great writings,

but his master from Tyre he had not cited!

Perhaps they were sent by a connoisseur

who had linked them with the arrival of the horsemen.

Adversity had not sapped his courage

as he continued to himself:

“... who think it a great thing

that beams and walls should fall

and mortal man should perish!”

Fr. Edward

Stykkisholmur

on his feastday - 28 August 2013