Accépit ergo Jesus panes, et cum grátias egísset, distríbuit discumbéntibus: simíliter et ex píscibus, quantum volébant...

Today is the fourth Sunday in Lent, called Laetare, after the Introit Laetare Jerusalem et convenite facite omnes qui diligits eam, which is from the 66th chapter of the Prophet Isaias. Rose vestments are worn today, the organ is released from its mortification as accompaniment only, and flowers are again on the altar.  The video recording of Holy Mass at Saint-Eugène ought to be available at this point... evidently it isn't quite yet. The libellum is here, and the day's page at Liturgia is here. 

Lectio 1
De libro Exodi
Exod 3:1-6
1 Móyses autem pascébat oves Jethro sóceri sui sacerdótis Mádian; cumque minásset gregem ad interióra desérti, venit ad montem Dei Horeb.
2 Apparuítque ei Dóminus in flamma ignis de médio rubi; et vidébat quod rubus ardéret et non comburerétur.
3 Dixit ergo Móyses: Vadam, et vidébo visiónem hanc magnam, quare non comburátur rubus.
4 Cernens autem Dóminus quod pérgeret ad vidéndum, vocávit eum de médio rubi, et ait: Móyses, Móyses! Qui respóndit: Adsum.
5 At ille: Ne apprópies, inquit, huc: solve calceaméntum de pédibus tuis; locus enim, in quo stas, terra sancta est.
6 Et ait: Ego sum Deus patris tui, Deus Abraham, Deus Isaac, et Deus Jacob. Abscóndit Móyses fáciem suam: non enim audébat aspícere contra Deum.

R. Locútus est Dóminus ad Móysen, dicens: Descénde in Ægýptum, et dic Pharaóni:
* Ut dimíttat pópulum meum: indurátum est cor Pharaónis: non vult dimíttere pópulum meum, nisi in manu forti.
V. Clamor filiórum Israël venit ad me, vidíque afflictiónem eórum: sed veni, mittam te ad Pharaónem.
R. Ut dimíttat pópulum meum: indurátum est cor Pharaónis: non vult dimíttere pópulum meum, nisi in manu forti.

Lectio 2
Exod 3:7-10
7 Cui ait Dóminus: Vidi afflictiónem pópuli mei in Ægýpto, et clamórem ejus audívi propter durítiam eórum qui præsunt opéribus:
8 Et sciens dolórem ejus, descéndi ut líberem eum de mánibus Ægyptiórum, et edúcam de terra illa in terram bonam et spatiósam, in terram quæ fluit lacte et melle, ad loca Chananǽi, et Hethǽi, et Amorrhǽi, et Pherezǽi, et Hevǽi, et Jebusǽi.
9 Clamor ergo filiórum Israël venit ad me: vidíque afflictiónem eórum, qua ab Ægýptiis opprimúntur.
10 Sed veni, et mittam te ad Pharaónem, ut edúcas pópulum meum, fílios Israël de Ægýpto.

R. Stetit Móyses coram Pharaóne, et dixit: Hæc dicit Dóminus:
* Dimítte pópulum meum, ut sacríficet mihi in desérto.
V. Dóminus Deus Hebræórum misit me ad te, dicens.
R. Dimítte pópulum meum, ut sacríficet mihi in desérto.

Lectio 3
Exod 3:11-15
11 Dixítque Móyses ad Deum: Quis sum ego, ut vadam ad Pharaónem, et edúcam fílios Israël de Ægýpto?
12 Qui dixit ei: Ego ero tecum: et hoc habébis signum, quod míserim te: Cum edúxeris pópulum de Ægýpto, immolábis Deo super montem istum.
13 Ait Móyses ad Deum: Ecce, ego vadam ad fílios Israël, et dicam eis: Deus patrum vestrórum misit me ad vos. Si díxerint mihi: Quod est nomen ejus? quid dicam eis?
14 Dixit Deus ad Móysen: Ego sum qui sum. Ait: Sic dices fíliis Israël: Qui est, misit me ad vos.
15 Dixítque íterum Deus ad Móysen: Hæc dices fíliis Israël: Dóminus Deus patrum vestrórum, Deus Abraham, Deus Isaac, et Deus Jacob, misit me ad vos; hoc nomen mihi est in ætérnum, et hoc memoriále meum in generatiónem et generatiónem.

R. Cantémus Dómino: glorióse enim honorificátus est, equum et ascensórem projécit in mare:
* Adjútor et protéctor factus est mihi Dóminus in salútem.
V. Dóminus quasi vir pugnátor, Omnípotens nomen ejus.
R. Adjútor et protéctor factus est mihi Dóminus in salútem.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Adjútor et protéctor factus est mihi Dóminus in salútem.

Lectio 4

Sermo sancti Basílii Magni

Homilia 1 de jejúnio, ante med.

Móysen per jejunium nóvimus in montem ascendísse: neque enim áliter ausus esset vérticem fumántem adire, atque in calíginem íngredi, nisi jejúnio munítus. Per jejunium mandáta digito Dei in tábulis conscripta suscépit. Item supra montem jejunium legis latæ conciliator fuit: inférius vero, gula ad idololatríam pópulum dedúxit, ac contaminávit. Sedit, inquit, pópulus manducare et bíbere, et surrexérunt lúdere. Quadragínta diérum labórem ac perseverantiam, Dei servo continuo jejunante ac orante, una tantum pópuli ebríetas cassam irritamque réddidit. Quas enim tabulas Dei dígito conscriptas jejunium accepit, has ebríetas contrívit: Prophéta sanctíssimo indignum existimante, vinoléntum pópulum a Deo legem accípere.

R. In mare viæ tuæ, et sémitæ tuæ in aquis multis:
* Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron.
V. Transtulísti illos per mare Rubrum, et transvexísti eos per aquam nímiam.
R. Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron.

Lectio 5

Uno témporis momento ob gulam pópulus ille per maxima prodígia Dei cultum edoctus, in Ægyptíacam idololatríam turpíssime devolutus est. Ex quo si utrumque simul cónferas, vidére licet, jejunium ad Deum ducere, delicias vero salútem pérdere. Quid Esau inquinávit, servumque fratris réddidit? nonne esca una, propter quam primogenita vendidit? Samuelem vero nonne per jejunium orátio largíta est matri? Quid fortíssimum Samsónem inexpugnábilem réddidit? nonne jejunium, cum quo in matris ventre concéptus est? Jejunium concépit, jejunium nutrívit, jejunium virum effécit. Quod sane Angelus matri præcepit, monens quæcúmque ex vite procéderent, ne attíngeret, non vinum, non síceram bíberet. Jejunium prophétas génuit, poténtes confírmat atque róborat.

R. Qui persequebántur pópulum tuum, Dómine, demersísti eos in profúndum:
* Et in colúmna nubis ductor eórum fuísti.
V. Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron.
R. Et in colúmna nubis ductor eórum fuísti.

Lectio 6

Jejunium legislatóres sapiéntes facit: ánimæ optima custódia, corporis socius securus, fortibus viris muniméntum et arma, athlétis et certántibus exercitátio. Hoc præterea tentatiónes propulsat, ad pietátem armat, cum sobrietáte hábitat, temperantiæ ópifex est: in bellis fortitúdinem affert, in pace quietem docet: nazaræum sanctificat, sacerdotem pérficit: neque enim fas est sine jejúnio sacrifícium attíngere, non solum in mystica nunc et vera Dei adoratióne, sed nec in illa, in qua sacrifícium secúndum legem in figura offerebátur. Jejunium Elíam magnæ visiónis spectatórem fecit: quadragínta namque diérum jejúnio cum ánimam purgasset, in spelúnca meruit, quantum fas est homini, Deum vidére. Móyses íterum legem accípiens, íterum jejunia secutus est. Ninivítæ, nisi cum illis et bruta jejunassent, ruínæ minas nequáquam evasissent. In desérto autem quorúmnam membra cecidérunt? nonne illórum, qui carnes appetivére?

R. Móyses fámulus Dei jejunávit quadragínta diébus et quadragínta nóctibus:
* Ut legem Dómini mererétur accípere.
V. Ascéndens Móyses in montem Sínai ad Dóminum, fuit ibi quadragínta diébus et quadragínta nóctibus.
R. Ut legem Dómini mererétur accípere.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut legem Dómini mererétur accípere.

Lectio 7

Léctio sancti Evangélii secúndum Joánnem

Joannes 6:1-15

In illo témpore: Abiit Jesus trans mare Galilǽæ, quod est Tiberíadis: et sequebátur eum multitúdo magna, quia vidébant signa, quæ faciébat super his qui infirmabántur. Et réliqua.

Homilía sancti Augustíni Epíscopi

Tract. 24 in Joannem

Mirácula, quæ fecit Dóminus noster Jesus Christus, sunt quidem divína ópera, et ad intellegéndum Deum de visibílibus ádmonent humánam méntem. Quia enim ille non est talis substántia, quæ vidéri óculis possit; et mirácula ejus, quibus totum mundum regit, universámque creatúram adminístrat, assiduitáte viluérunt, ita ut pene nemo dignétur atténdere ópera Dei mira et stupénda in quólibet séminis grano: secúndum ipsam suam misericórdiam, servávit sibi quædam, quæ fáceret opportúno témpore præter usitátum cursum ordinémque natúræ; ut non majóra, sed insólita vidéndo stupérent, quibus quotidiána vilúerant.

R. Spléndida facta est fácies Móysi, dum respíceret in eum Dóminus:
* Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde.
V. Cumque descendísset de monte Sínai, portábat duas tábulas testimónii, ignórans quod cornúta esset fácies ejus ex consórtio sermónis Dei.
R. Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde.

Lectio 8

Majus enim miraculum est gubernátio totius mundi, quam saturátio quinque millium hóminum de quinque pánibus. Et tamen hoc nemo mirátur: illud mirántur hómines, non quia majus est, sed quia rárum est. Quis enim et nunc pascit univérsum mundum, nisi ille, qui de paucis granis ségetes creat? Fecit ergo quo modo Deus. Unde enim multiplicat de paucis granis ségetes, inde in mánibus suis multiplicávit quinque panes: potéstas enim erat in mánibus Christi. Panes autem illi quinque, quasi semina erant, non quidem terræ mandata, sed ab eo, qui terram fecit, multiplicata.

R. Ecce mitto Angelum meum, qui præcédat te, et custódiat semper:
* Obsérva et audi vocem meam, et inimícus ero inimícis tuis, et affligéntes te afflígam: et præcédet te Angelus meus.
V. Israël, si me audíeris, non erit in te deus recens, neque adorábis deum aliénum: ego enim Dóminus.
R. Obsérva et audi vocem meam, et inimícus ero inimícis tuis, et affligéntes te afflígam: et præcédet te Angelus meus.

Lectio 9

Hoc ergo admótum est sensibus, quo erigerétur mens: et exhíbitum óculis, ubi exercerétur intelléctus: ut invisibilem Deum per visibília ópera mirarémur, et erécti ad fidem, et purgáti per fidem, étiam ipsum invisibilem vidére cuperemus, quem de rebus visibílibus invisibilem nosceremus. Nec tamen sufficit hæc intuéri in miraculis Christi. Interrogémus ipsa miracula, quid nobis loquántur de Christo: habent enim, si intelligántur, linguam suam. Nam quia ipse Christus Verbum Dei est: étiam factum Verbi, verbum nobis est.

R. Atténdite, pópule meus, legem meam:
* Inclináte aurem vestram in verba oris mei.
V. Apériam in parábolis os meum: loquar propositiónes ab inítio sǽculi.
R. Inclináte aurem vestram in verba oris mei.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Inclináte aurem vestram in verba oris mei.

 

Following the example of the Byzantine churches, which celebrated a feast in honour of the True Cross on the Fourth Sunday in Lent, the Roman Liturgy dedicates this Sunday, originally called in vigesima, to celebrating the wondrous triumph of the Sign of Redemption.

Ever since the time of St Helen, a large portion of the True Cross has been preserved in the basilica in aedibus sessoriis, and for this reason the station is held there today. This venerable building with its two sanctuaries-- ante Crucem and post Crucem-- was supposed in Rome to be a reproduction, more or less exact, of the Martyrion at Jerusalem. Its earliest designation was Basilica Heleniana, or more commonly Sancta Hierusalem, whence we have those frequent allusions to Jerusalem in today’s Mass.

In the Middle Ages, the Pope used to proceed to the station at Santa Croce in Gerusalemme holding in his hand a golden rose, the mystical significance of which he afterwards explained to the people. On his return he presented it to the Prefect of Rome, and this gave rise to the custom, which continues to this day, of sending the golden rose blessed by the Pope as a gift to one of the Catholic princes. It is difficult to trace the origin of this ceremony, which at Rome gives a special distinction to the Fourth Sunday in Lent. It may be derived from the Byzantine feast of Mid-Lent, but the hypothesis cannot be entirely rejected that in today’s solemnity, under the name of Dominica in vigesima, is recorded the ancient Roman caput jejunii which occurred three weeks before Easter. (Liber Sacramentorum)

Hmm.

The Basilica of the Holy Cross in Jerusalem is Rome’s spiritual gateway to Calvary: here, 1,700 years ago, the Dowager Empress Helena placed the earth she had gathered from the Holy Land and laid to rest her relic of the True Cross. The basilica’s walls date from the last century of pagan Rome, when the Sessorian Palace was built for the Severan emperors. 

This magnificent structure became Helena’s residence when she moved to Rome after Constantine’s conquest of the city; under the apse are the chamber and Chapel of St. Helena, with remnants of the splendid mosaic decoration commissioned by Valentinian in the fifth century. Heavily restored by Francesco Zucchi in 1593, the shimmering golden skin of the vault is nonetheless dazzling. 

A marble statue of Helena-- a surprising mélange of a pagan statue of Juno, with head, arms, and cross added to transform the goddess into a Christian saint-- dominates the chapel entrance. 

The church itself was built into the imposing atrium of the palace; immense granite columns underscore the building’s grandeur. Pope Lucius II restructured the church in the twelfth century, adding the bell tower, cloister, and Cosmatesque floor. During another restoration, in 1492, a walled-in cavity was discovered in the basilica’s triumphal arch; it contained a casket of the relics of Christ’s Passion, undoubtedly hidden because of constant pillaging during the Middle Ages. 

This rediscovery galvanized another major decorative program. Scholars still debate whether Melozzo da Forlì or Antoniazzo Romano was commissioned to decorate the apse with jewel-toned fresco of the epic legend of the True Cross, but the result is a delightful merging of medieval color and Renaissance narrative. (Elizabeth Lev in Roman Pilgrimage)

Statio ad S. Crucem in Jerusalem

Introitus. Is. 66, 10 et 11. Lætáre, Jerúsalem: et convéntum fácite, omnes qui dilígitis eam: gaudéte cum lætítia, qui in tristítia fuístis: ut exsultétis, et satiémini ab ubéribus consolatiónis vestræ. Ps. 121, 1. Lætátus sum in his, quæ dicta sunt mihi: in domum Dómini íbimus. ℣. Glória Patri.

Oratio. Concéde, quǽsumus, omnípotens Deus: ut, qui ex merito nostræ actiónis afflígimur, tuæ grátiæ consolatióne respirémus. Per Dóminum.

Léctio Epístolæ beáti Pauli Apóstoli ad Gálatas.
Gal. 4, 22-31.
Fratres: Scriptum est: Quóniam Abraham duos fílios habuit: unum de ancílla, et unum de líbera. Sed qui de ancílla, secúndum carnem natus est: qui autem de líbera, per repromissiónem: quæ sunt per allegóriam dicta. Hæc enim sunt duo testaménta. Unum quidem in monte Sina, in servitútem génerans: quæ est Agar: Sina enim mons est in Arábia, qui conjúnctus est ei, quæ nunc est Jerúsalem, et servit cum fíliis suis. Illa autem, quæ sursum est Jerúsalem, líbera est, quæ est mater nostra. Scriptum est enim: Lætáre, stérilis, quæ non paris: erúmpe, et clama, quæ non párturis: quia multi fílii desértæ, magis quam ejus, quæ habet virum. Nos autem, fratres, secúndum Isaac promissiónis fílii sumus. Sed quómodo tunc is, qui secúndum carnem natus fúerat, persequebátur eum, qui secúndum spíritum: ita et nunc. Sed quid dicit Scriptura? Eice ancillam et fílium ejus: non enim heres erit fílius ancíllæ cum fílio líberæ. Itaque, fratres, non sumus ancíllæ fílii, sed líberæ: qua libertáte Christus nos liberávit.

Graduale. Ps. 121, 1 et 7. Lætátus sum in his, quæ dicta sunt mihi: in domum Dómini íbimus. ℣. Fiat pax in virtúte tua: et abundántia in túrribus tuis.

Tractus. Ps. 124, 1-2. Qui confídunt in Dómino, sicut mons Sion: non commovébitur in ætérnum, qui hábitat in Jerúsalem. ℣. Montes in circúitu ejus: et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sǽculum.

✠ Sequéntia sancti Evangélii secúndum Joánnem.
Joann. 6, 1-15.
In illo témpore: Abiit Jesus trans mare Galilǽæ, quod est Tiberíadis: et sequebátur eum multitúdo magna, quia vidébant signa, quæ faciébat super his, qui infírmabántur. Súbiit ergo in montem Jesus: et ibi sedébat cum discípulis suis. Erat autem próximum Pascha, dies festus Judæórum. Cum sublevásset ergo óculos Jesus et vidísset, quia multitúdo máxima venit ad eum, dixit ad Philíppum: Unde emémus panes, ut mandúcent hi? Hoc autem dicebat tentans eum: ipse enim sciébat, quid esset factúrus. Respóndit ei Philíppus: Ducentórum denariórum panes non suffíciunt eis, ut unusquísque módicum quid accípiat. Dicit ei unus ex discípulis ejus, Andréas, frater Simónis Petri: Est puer unus hic, qui habet quinque panes hordeáceos et duos pisces: sed hæc quid sunt inter tantos? Dixit ergo Jesus: Fácite hómines discúmbere. Erat autem fænum multum in loco. Discubuérunt ergo viri, número quasi quinque mília. Accépit ergo Jesus panes, et cum grátias egísset, distríbuit discumbéntibus: simíliter et ex píscibus, quantum volébant. Ut autem impléti sunt, dixit discípulis suis: Collígite quæ superavérunt fragménta, ne péreant. Collegérunt ergo, et implevérunt duódecim cóphinos fragmentórum ex quinque pánibus hordeáceis, quæ superfuérunt his, qui manducáverant. Illi ergo hómines cum vidíssent, quod Jesus fécerat signum, dicébant: Quia hic est vere Prophéta, qui ventúrus est in mundum. Jesus ergo cum cognovísset, quia ventúri essent, ut ráperent eum et fácerent eum regem, fugit íterum in montem ipse solus.

We forget for an instant the coming Passion of the Son of God, to give our attention to the greatest of the benefits He has bestowed on us; for under the figure of these loaves multiplied by the power of Jesus, our Faith sees that Bread which came down from heaven, and giveth life to the world. The Pasch, says our Evangelist, was near at hand; and, in a few days, Our Lord will say to us: With desire have I desired to eat this Pasch with you. Before leaving this world to go to His Father, Jesus desires to feed the multitude that follows him; and in order to this, he displays His omnipotence. 

Well may we admire that creative power, which feeds five thousand men with five loaves and two fishes, and in such wise, that even after all have partaken of the feast as much as they would, there remain fragments enough to fill twelve baskets. Such a miracle is, indeed, an evident proof of Jesus' mission; but He intends it as a preparation for something far more wonderful; He intends it as figure and pledge of what He is soon to do, not merely once or twice, but every day, even to the end of time, not only for five thousand men, but for the countless multitudes of believers. Think of the millions, who this very year, are to partake of the banquet of the Pasch; and yet, He whom we have seen born in Bethlehem, the House of Bread, He is to be the nourishment of all these guests; neither will the  Divine Bread fail. We are to feast as did our fathers before us; and the generations that are to follow us shall be invited as we now are, to come and taste how sweet is the Lord.

But observe, it is in a desert place, (as we learn from St. Matthew) that Jesus feeds these men, who represent us Christians. They have quitted the bustle and noise of cities in order to follow Him. So anxious are they to hear His words, that they fear neither hunger nor fatigue; and their courage is rewarded. A like recompense will crown our labours, our fasting and abstinence, which are now more than half over. Let us, then, rejoice, and spend this day with the light-heartedness of pilgrims, who are near the end of their journey. The happy moment is advancing, when our soul, united and filled with God, will look back with delight on the fatigues of the body, which, together with our heart's compunction, have merited for her a place at the Divine Banquet. (L'Année Liturgique) 

Offertorium. Ps. 134, 3 et 6. Laudáte Dóminum, quia benígnus est: psállite nómini ejus, quóniam suávis est: ómnia, quæcúmque vóluit, fecit in cœlo et in terra.

At the incensing of the altar, the Prière pour le violoncelle by  Auguste Tolbecque (1830 -1919). Tolbecque seems to have been 'ahead of his time' in his interest in historical instruments and-- I looked at French Wikipedia-- he was author of L'art du luthier and other works about the lute; I knew I had seen his name somewhere before, due to an exploration of music for the lute etc; one of my infrequent infatuations. 

Secreta. Sacrifíciis præséntibus, Dómine, quǽsumus, inténde placátus: ut et devotióni nostræ profíciant et salúti. Per Dóminum.

After the Elevation, an improvisation by M D'Oliveira on the Jesu dulcis memoria.

I've grown to very much like André Campra's Missa Ad Maiorem Dei Gloriam, from which today's Agnus Dei is taken.

Communio. Ps. 121,3-4. Jerúsalem, quæ ædificátur ut cívitas, cujus participátio ejus in idípsum: illuc enim ascendérunt tribus, tribus Dómini, ad confiténdum nómini tuo, Dómine.

Postcommunio. Da nobis, quǽsumus, miséricors Deus: ut sancta tua, quibus incessánter explémur, sincéris tractémus obséquiis, et fidéli semper mente sumámus. Per Dóminum.

Dr Ratovondrahety (happily returned from his holiday) is improvising at the sortie de clercs. Lovely!

And First Vespers of the feast of Saint Joseph has reached-- I've caught up with the live-streaming-- the fifth Psalm, Laudate Dominum omnes gentes. 

Either I missed the commemoration of the Sunday, or it happens now, even though the altar is prepared with candles and monstrance for Benediction of the Most Blessed Sacrament, or someone forgot it, ha. It is being sung now, as the livret clearly explains, tsk. I think I've finished with this page for the day, ahem.

LDVM

Dr Touve Ratovondrahety, Augustin D'Oliveira, Michel-Richard de Lalande, André Campra, Dr Elizabeth Lev, Dr George Weigel, L'Année Liturgique, Blessed Ildefonso Schuster OSB