Faith
Homily: The Fence Between Heaven and Hell
This is the last homily Father Mark Beard gave before he died on August 2, 2023 in a car accident.
Faith
Articles
Vidi Aquam
During Eastertide, the preface to the mass changes. The Asperges me is replaced in the order of the Mass by the Vidi aquam, adapted from Ezekiel 47. I saw water flowing from the right side of the temple, alleluia, the choir sings, and all they to whom that water came were saved, and they shall say, alleluia, alleluia. In and through this chant, the Church makes three interconnected statements – about ourselves, about our salvation, and about our Saviour.
During the remainder of the year, the preface to the Mass begins with the choir singing from Ps. 50, Miserere mei. Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity. The Miserere mei is, perhaps, the most perfect of the penitential psalms, expressing both a firm awareness of both our sinfulness and our sin – For I know my iniquity, and my sin is always before me – but also a firm conviction of the mercy and forgiveness of the Lord. Asperges me hyssopo, et mundabor; lavabis me, et super nivem dealbabor. Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow. It is this latter verse, rather than any other, that is sung while the priest sprinkles water over the congregation, matching word to deed, action to consequence.
During Eastertide, while the action of the priest’s sprinkling remains the same, the antiphon changes. Vidi aquam egredientem de templo, a latere dextro, alleluia. I saw water flowing from the right side of the temple, alleluia. This antiphon reminds us from where the water of the sprinkling comes, the water with the power to forgive sins and give life. It comes from the temple – the same temple of which our Lord said Destroy this temple, and in three days I will raise it up. For forgiveness of sins was only purchased with the birth of the church, when one of the soldiers with a spear opened his side, and immediately there came out blood and water. And to this day we say and we sing, all they to whom that water came were saved, and they shall say, alleluia, alleluia.
And this is the third thread that binds the Vidi aquam to the Asperges me. For it was not water only that issued from the open side our Lord Jesus Christ, but blood and water. Thou shalt sprinkle me with hyssop, the psalmist writes. Why is it that David specifies hyssop? It is because by hyssop David recalls the first passover. Dip a bunch of hyssop in the blood that is at the door, and sprinkle the transom of the door therewith, and both the door cheeks: let none of you go out of the door of his house till morning. For the Lord will pass through striking the Egyptians: and when he shall see the blood on the transom, and on both the posts, he will pass over the door of the house, and not suffer the destroyer to come into your houses and to hurt you. Whose is the blood? The blood is of the lamb without blemish… the victim of the passage of the Lord. It is that selfsame lamb whom is offered, under the species of bread and wine, at every altar of the Church in every nation of the world.
There is more that can be said. There is always more that can be said of the treasures of the Faith. But today, let us only say, with the rest of the Church, Give praise to the Lord, for he is good: for his mercy endureth for ever.
Articles
Terra Tremuit
Terra tremuit et quievit dum resurgeret in judicio Deus.
Alleluia.
(Composer: Giovanni Perluigi da Palestrina)
Today is the sixth day in the octave of Easter – so Happy Easter!
The Terra Tremuit – a most peculiar Offertory for the most joyful day of Easter. The earth trembled, and was still when God arose to judgement. At first glance, very unlike the Gradual of the day – Haec dies quam fecit Dominus: exultemus et laetemur in ea. This is the day which the Lord hath made: let us be glad and rejoice therein. Earthquakes are considered by tradition to be one of the great punishments for sin, especially the sin of a whole nation; even in the Litinae Sanctorum, we pray – A flagello terraemotus, libera nos, Domine. From the scourge of the earthquake, free us, O Lord. Why this antiphon, from Psalm 75, on this day?
The first, most obvious answer, is found in Matthew’s account of the Resurrection. And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from heaven, and coming, rolled back the stone, and sat upon it. The very first Easter morning was heralded by a great earthquake, one that broke open the tomb where the Lord lay buried.
Interestingly, this earthquake Matthew records is the second of the Triduum, not the first; the first is on Good Friday. At the very moment of our Lord’s death, the apostle records, And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent. This, most certainly, is an occasion for judgement; even a sin of a whole nation against God, a sin that cries out to heaven for vengeance like the blood of Abel. But this is not Good Friday; today is Easter, the very day when we celebrate the victory of mercy over judgement, and life over death. The question remains; why? Why now? Let us turn at last to Psalm 75 itself, from which the offertory is taken:
Thou hast caused judgment to be heard from heaven: the earth trembled and was still,
When God arose in judgment, to save all the meek of the earth.
For the thought of man shall give praise to thee: and the remainders of the thought shall keep holiday to thee.
Vow ye, and pay to the Lord your God: all you that are round about him bring presents. To him that is terrible,
Even to him who taketh away the spirit of princes: to the terrible with the kings of the earth. Ps 75 vv 9-13
Here! Here is an answer to why we celebrate, why we give praise, and bring presents to Him; for today we keep holiday of the day He executed judgement, taking away the spirit of princes. We celebrate that judgement has been executed not against us, but for us – to save all the meek of the earth, may we be counted among them. Instead, today the judgement is exercised against the princes and the kings of the earth.
Who are these princes, to whom God is not merciful, but terrible? Read in the most literal sense, these are the princes of the Gentiles, the leaders of nations, the mighty men of the earth; and, while this is frequently true, this is not the full meaning. If we turn to Psalm 81, we find another, fuller meaning:
God hath stood in the congregation of gods: and being in the midst of them he judgeth gods.
How long will you judge unjustly: and accept the persons of the wicked?
Judge for the needy and fatherless: do justice to the humble and the poor.
Rescue the poor; and deliver the needy out of the hand of the sinner.
They have not known nor understood: they walk on in darkness: all the foundations of the earth shall be moved.
I have said: You are gods and all of you the sons of the most High.
But you like men shall die: and shall fall like one of the princes.
Arise, O God, judge thou the earth: for thou shalt inherit among all the nations. Ps. 81
Psalm 81 is the key to understanding this offertory, and why we celebrate not only Surgens Jesus, Dominus noster, but also and particularly resurgeret in judicio Deus. The princes of the earth upon which judgement has been executed this day are the elohim, the gods of the nations. Today, the incomparable Son of God arises in judgement over the “sons of the Most High”. And the sentence is this: the gods of the nations, the demons, shall die like men, for the Son of Man stands victorious over death – and Hell.
This Easter, take consolation in the judgement of our Lord, for it is also the final refuge of His mercy; and take comfort in His promises.
But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. And when he is come, he will convict the world of sin, and of justice, and of judgment. Of sin: because they believed not in me. And of justice: because I go to the Father; and you shall see me no longer. And of judgment: because the prince of this world is already judged. John 16:7-11
(Traditional)
Liturgy
Music
Hello to all CREDO members and visitors! Today, Good Friday, we are launching a new series of blog posts dedicating to exploring the depth and the beauty of our Catholic musical heritage. It is our hope that this series will help to restore the treasures of this heritage to those that have been denied even the knowledge of them.
During our sacred liturgy this Good Friday, the Improperia, or “Reproaches”, are traditionally sung during the procession and adoration of the holy cross. These very ancient prayers, which some date even to the second century, are accusations uttered by the Lord against Israel, and therefore also against all mankind, of whom Israel were the representative. During this beautiful and sorrowful chant, the Lord asks His people again and again:
Popule meus, quid feci tibi? Aut in quo contristavi te? Responde mihi.
O My People, what have I done unto thee? Or in what have I offended thee? Answer Me.
This particular setting is an adaptation of the Gregorian chant to polyphony by the prolific composer Tomas Luis de Victoria (1548-1611), and omits approximately half of the full Improperia. It contains the first four and the terminal verse of the full Reproaches, along with the three responsorials which begin with Agios o Theos! Sanctus Deus! Nonetheless, it is possibly the most beautiful and moving setting of this traditional meditation on God’s great goodness and love, and man’s great indifference and ingratitude – our very great indifference and ingratitude.
Direct Link: https://www.youtube.com/watch?v=-i1VMXEMPzM
Text/Translation
R. Popule meus, quid feci tibi? Aut in quo contristavi te? Responde mihi.
R. O My People, what have I done unto thee? Or in what have I offended thee? Answer Me.
R. Popule meus &c.
V. Quia eduxi te de terra Aegypti, parasti Crucem Salvatori tuo.
V. Because I led thee out of the land of Egypt, thou hast prepared a cross for thy Saviour.
Hagios o Theos. Sanctus Deus.
Hagios Ischyros. Sanctus Fortis.
Hagios Athanatos, eleison himas.
Sanctus Immortalis, miserere nobis.
O Holy God. O Holy God.
O holy, O mighty One. O holy, O mighty One.
O holy, immortal One, have mercy on us.
O holy, immortal One, have mercy on us.
V. Quia eduxi te per desertum quadraginta annis, et manna cibavi te, et introduxi te in terram satis bonam, parasti Crucem Salvatori tuo.
V. Because I led thee out through the desert in forty years, and fed thee with manna, and brought thee into a very good land, thou hast prepared a cross for thy Saviour.
Hagios o Theos. Sanctus Deus.
Hagios Ischyros. Sanctus Fortis.
Hagios Athanatos, eleison himas.
Sanctus Immortalis, miserere nobis.
O Holy God. O Holy God.
O holy, O mighty One. O holy, O mighty One.
O holy, immortal One, have mercy on us.
O holy, immortal One, have mercy on us.
V. Quid ultra debui facere tibi, et non feci? Ego quidem plantavi te vineam meam speciosissimam, et tu mihi facta es mihi nimis amara, aceto namque sitim meam potasti,et lancea perforasti latus Salvatori tuo.
V. What more should I have done, and did it not? Behold I have planted thee as My fairest vine, and thou has become very bitter unto Me, for thou hast quenched My thirst with vinegar, and with a lance has thou pierced thy Saviour’s side.
Hagios o Theos. Sanctus Deus.
Hagios Ischyros. Sanctus Fortis.
Hagios Athanatos, eleison himas.
Sanctus Immortalis, miserere nobis.
O Holy God. O Holy God.
O holy, O mighty One. O holy, O mighty One.
O holy, immortal One, have mercy on us.
O holy, immortal One, have mercy on us.
V. Ego propter te flagellavi Aegyptum cum primogenitis suis: et tu me flagellatum tradidisti.
V. For thee did I scourge Egypt and its firstborn, and thou has given Me over to be scourged.
R. Popule meus &c.
V. Ego te exaltavi magna virtute: et tu me suspendi in patibulo crucis.
V. With great power I lifted thee up, and thou hast hung Me upon the gibbet of the cross.
R. Popule meus &c.
Catholic Encyclopedia on the Improperia
https://www.newadvent.org/cathen/07703a.htm
Catholic Life
The Ten Most Common Liturgical Abuses
Excerpts from Catholic Answers Article by Kevin Orlin Johnson Ph.D., Jan. 1999
Here are the most common abuses that you find in American liturgies today, with a few references to the laws that prohibit them. Check out those references and you’ll probably find laws on similar problems in your own parish.
1. Disregarding the prescribed text of the Order of Mass.
This particular abuse is perhaps the most widespread. You might think that the mere existence of a prescribed, official Order of Mass would be enough to show priests that they’re not to change or improvise, but it isn’t. Read more “The Ten Most Common Liturgical Abuses”