There follows a double Alleluia, without gradual ... since on the day of judgement, there will be joy for the Lord’s Resurrection and our own... the Alleluia is doubled because that rejoicing will be everlasting; so one Alleluia is sung to signify the rejoicing, the second to signify that it lasts forever... one Alleluia is sung for the (newly) baptized, namely “Praise the Lord, o children”, and the other for the Resurrection, namely, “This is the day.”
Allelúja, allelúja. Ps 117 Haec dies, quam fecit Dóminus: exsultémus et lætémur in ea. (This is the day the Lord has made; let us be glad and rejoice in it.)
Allelúja Ps 112 Laudáte, púeri, Dóminum, laudáte nomen Dómini. (Praise the Lord, o children: praise ye the name of the Lord. - This is also the Alleluia sung at the Mass of the Holy Innocents when it falls on a Sunday or is celebrated as a patronal feast.)
The Communion is: “All ye who have been baptized in Christ have put on Christ, alleluia.” On this day, the station is at the church of blessed John in the Lateran, for there on the preceding Saturday the children were baptized, and on the eighth day, in the Law (of Moses) they were circumcised. Therefore rightly in this day so they come together thin that same place, so that this may be done spiritually among the baptized, which is said in the Epistle (1 Pet. 2, 1-10), ‘Laying aside all malice, and all guile... as newborn babes (desire the rational milk without guile, etc.),’ lest death enter in by the windows of the five senses.” (Durandus is here following a tradition of the Fathers by which the rite of circumcision under the Old Law symbolizes the cutting off of the senses from all incitement to sin.)
Excerpts from William Durandus’ Rationale Divinorum Officiorum, VI, 95
The fourth Sunday of Lent treats of the heavenly Jerusalem, and because we come into that land on the day on which the sons of Israel came into the Promised Land … therefore Exodus is now read (at Matins, chapter 3, 1-15) where the Lord says “I have seen the affliction of my people in Egypt, and I have gone down to deliver them from the hands of the Egyptians.” And just as the Lord liberated his people through the plagues sent against Pharaoh, so also through plagues does He liberate us from the hand of the devil, who does not wish to let us go unless he is forced to by the Lord’s mighty hand … The first plague is the conversion of the waters into blood, by which is signified the sin of infidelity. Through the other plagues, it is signified that a man is forced to return to the Lord through many tribulations and pains which he has while he abides in sin… Therefore, Exodus is read, because one departs from the devil through Faith, through baptism, which is signified by the Red Sea, and through the fulfillment of the commandments. (Referring to the Tabernacle of the Covenant described in detail in the book of Exodus) In this way, a man makes himself a Tabernacle unto the Lord …
The Crossing of the Red Sea, by Agnolo di Cosimo, known as Bronzino, 1540; from the Chapel of Eleonora of Toledo in the Palazzo Vecchio, Florence.
Durandus now looks back to the Gospel of Septuagesima Sunday, Matthew 20, 1-16, the parable of the workers in the vineyard. Following the common interpretation of the Church Fathers the hours at which the workmen are hired (first, third, sixth etc.) taken to be symbols of the various ages of the world.
… the first age is from Adam to Noah; the second from Noah to Abraham, or according to others to Moses; the third from Moses to David; the fourth from David to the Babylonian exile; the fifth from the Babylonian to the coming of the Lord; the sixth from the coming of the Lord until the end of the world, and the seventh likewise to the end of the world, for the sixth and seventh run together: the one in those who keep watch and labor, the other in those who sleep and take their rest where the souls of the elect rest, between the breasts of their nursing mother, the Jerusalem which is above.
This seventh and last Sunday (counting from Septuagesima) signifies the Sabbath of the world, in which the souls of the Saints rest. There does that Jerusalem which is above, which is free, who is our mother, rejoice … for this Sunday represents the liberty granted to the sons of Jerusalem to return from Babylon in the 70th year. Therefore, all the day’s liturgy is about rejoicing, to represent their joy, and also ours, since, when the six ages of the world are finished, we will be in the seventh, liberated from the exile of the world, and and shall enter the heavenly paradise which is our fatherland.
Introitus Laetáre, Jerúsalem, et conventum fácite, omnes qui dilígitis eam: gaudéte cum laetitia, qui in tristitia fuistis, ut exsultétis, et satiémini ab ubéribus consolatiónis vestrae.
Ps. 121 Laetátus sum in his, quae dicta sunt mihi: in domum Dómini íbimus.
Gloria Patri. Laetáre...
Rejoice, O Jerusalem, and come together, all you who love her: rejoice with joy, you who have been in sorrow: that you may exult, and be filled from the breasts of your consolation. Ps. 121 I rejoiced at the things that were said to me, We will go up to the house of the Lord.
Glory be... Rejoice, O Jerusalem...
Therefore today is sung the introit Rejoice, O Jerusalem, to show that, like those who with great rejoicing came from Babylon into Jerusalem, so also we shall come rejoicing from this world into the heavenly Jerusalem. For the name Babylon means, “confusion”, and therefore, it signifies either the world or hell: in this world, the confusion of the vices, and in hell the confusion of torments. It is also called the Sunday of refreshment, because on it, the Lord refreshed and satisfied 5000 men, or because on it is shown the heavenly Jerusalem from which comes all that refreshment in which the Church rejoices… and where eternal rest is promised. … “from the breasts of her consolation”: these words signify the two Testaments from which are taken the sweet promises in which our consolation lies.
But the verse of the Psalm which speaks about the Jerusalem above is of the fifth tone because of the five thousand men whom He refreshed; or for this reason, because those who check and restrain and order well the five senses of the body will have refreshment and consolation of that very sort which is spoken of in the introit, and which is asked for in the collect: “Grant, we ask, almighty God, that we who deservedly are afflicted for our deeds may find relief in the consolation of Thy grace.” …
There follows the epistle (Galatians 4, 22-31), “it is written that Abraham had two sons”, which goes on to say “that Jerusalem which is above is free, which is our mother,” … so that we may serve the Lord not with the fear of slaves, but with love. …
The gradual is in the seventh tone because of the seventh age in which we shall be in rest, but because we are still labor (in this world), therefore there follows the Tract, but it is very sweet: “They who trust in the Lord are like Mount Sion”, in which it is shown that they who hope in the Lord alone will have that same refreshment.
Graduale Ps. 121 Laetátus sum in his, quae dicta sunt mihi: in domum Dómini íbimus. V. Fiat pax in virtúte tua: et abundantia in túrribus tuis. (I rejoiced in the things which they said to me, ‘We will go unto the house of the Lord.’ V. May there be peace be in thy strength, and abundance in thy towers.)
Tractus Ps. 124 Qui confídunt in Dómino, sicut mons Sion: non commovébitur in aeternum, qui hábitat in Jerúsalem. V. Montes in circúitu ejus: et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sǽculum. (They who trust in the Lord are like Mount Sion; he shall not be moved forever, who dwelleth in Jerusalem. V. Mountains are round about it; and the Lord is round about His people, from henceforth and forever more.)
There follows the gospel (John 6, 1-15), “Jesus went across the sea of Galilee”, in which the five loaves of bread with which the Lord refreshed us are the five books of Moses, and the two fishes are the psalms and prophecy… and this did He refresh all. The Offertory is in the second tone, to show that we must praise the Lord for refreshment of both body and spirit. (Rationale Divinorum Officium, book 6, 50, excerpta)
The Church keeps a solemn feast of the chair of Saint Peter, to wit, when he is said to have been raised up to the honor of the chair (or ‘a throne’) at Antioch. And some people say that this raising up was done by Theophilus, the prince of Antioch, whose deceased son Peter raised up after 14 years. (This would be the same Theophilus to whom St Luke addresses his Gospel and the Acts.) And he converted the people of the city, for which reason they built a church there, and set a high throne up in the midst of it, so that Peter could be heard and seen by all, and he sat upon it for seven years. Therefore the Church keeps a solemn feast in regard to this honor, because then did its prelates begin to have the first place and be honored, and the words of the Psalmist (106, 32) were fulfilled, “Let them exalt him in the church.”
In the following video, the Gradual of the feast of St Peter’s Chair is sung as part of the common Mass of Holy Popes, beginning at 19:50. The recording was made on the feast of Pope St Clement I in 2019.
Graduale, Ps. 106 Exaltent eum in Ecclesia plebis, et in cáthedra seniórum laudent eum. V. Confiteantur Dómino misericordiae ejus, et mirabilia eius filiis hóminum. (Let them exalt him in the assembly of the people, and praise him upon the seat of the elders. V. Let the mercies of the Lord give Him thanks, and His wondrous deeds confess Him to the children of men.)
And note that he is exalted in three ways, and therefore a threefold feast is celebrated. First, he is exalted in the Church militant, presiding over it and ruling over it laudably, in faith and morals… Secondly, in the Church of those who work malice *, namely by scattering it, and converting it to the Faith; and to this belongs his second feast, that which is called the feast of the chains. Third, he is exalted in the Church triumphant, namely by happily entering into it, and to this belongs his third feast, that of his passion.
*This refers to an expression which occurs three times in the Psalms, “the council” (21, 17), “church” (‘ecclesia’, 25, 5), or “assembly (63, 3) of those who work malice (malignantium)”, here taken to mean those who need conversion.
He also has a threefold feast for five other reasons. First, because he was privileged above all others, and therefore he is honored above others in authority, since he was the Prince of the Apostles and received the keys of the kingdom of heaven. He was also more fervent in the love of Christ, and more effective in might, since at his shadow the sick were healed.
St Peter Healing the Sick with His Shadow, 1424-25, fresco by the Florentine painter Tommaso di Ser Giovanni di Simone (1401-28), commonly known as Masaccio; in the Brancacci chapel of Santa Maria del Carmine in Florence. (Public domainimage from Wikimedia Commons.)
Second, because of his office, since he had the office of authority over the whole Church, which is spread out unto the three parts of the world, namely, Asia, Africa and Europe, and therefore the Church keeps a solemn feast for him three times in the year.
Third, because of the good which he does, since he who has the power of binding and loosing delivers us from three kinds of sin, namely, of thought, word, and deed, and because we sin (in three ways), against God, against neighbor, and against ourselves.
This benefit can also be the threefold good which the sinner obtains in the Church by the power of the keys: the demonstration of his release from guilt, the commutation of the punishment of purgatory into a punishment in this world, and the relaxation in part of temporal punishment.
The fourth reason is because of what we owe him, since he has fed us and feeds us in three ways, by word, example, and temporal help.
The fifth is because of his personal example, so that no one may despair, even if he shall have denied Christ three times, as he did, as long as he wishes to confess God along with him, in heart, mouth, and deed. (William Durandus, Rat. Div. Off. 7, 8, 1-3)
The following selections are taken from book 6, chapter 28 of William Durandus’ Rationale Divinorum Officiorum, which treats specifically of Ash Wednesday, but also of Lent in general. Some of the elisions here are made for the sake of a more succinct presentation of his thought; several others are made in places where he directs the reader to matters he has discussed elsewhere in the work. The translation is my own.
After Quinquagesima follows Quadragesima, (“fortieth”, the Latin word for Lent), which is the spiritual number of penance, in which the Church fasts, and repents of its sins; for by the penance which is accomplished in Lent, we arrive at the fifty days (of Easter), which is to say, the jubilee year, which symbolizes the forgiveness of sins. Lent (Quadragesima) begins on the following Sunday, on which (the Introit) Invocavit me is sung, but the fast begins on Wednesday, as will be mentioned below.
In medieval liturgical books, the days of Lent are often noted by the Sunday Introits; the first Sunday of Lent is “Dominica Invocavit”, the first Monday “feria secunda post Invocavit”, etc. Here we see a folio from the 1502 Missal of Liège, in which today’s Mass is desgnated in the header as “Feria vj ante Invocavit - Friday before the Introit Invocavit.”
The Blessed Peter first instituted the fast of Lent before Easter. Nor is the fact that we are in abstinence for 46 days from the beginning of the fast to Easter without symbolic meaning. For after the Babylonian captivity, the temple of the Lord was built in 46 years; whence we also after the captivity of Babylon, that is, of the confusion caused by the vices, for 46 days build ourselves as a temple to God through abstinence and good works. … (“Babylon” is the Greek form of the Hebrew word “Babel”, which means “confusion”, the site of the confusion of tongues in Genesis 11. Durandus refers the forty-six years of the building of the temple, as stated in John 2, 20, to the post-exilic rebuilding in the days of Ezra and Nehemiah at the end of the 6th century B.C.; historically, the Jews speaking to Christ in the Gospel were referring to the reconstruction under Herod the Great in the first century B.C.)
Again, the fasts were instituted, because in the Old Law, it was commanded to render tithes and first-fruits from all goods to God; wherefore, we must also do the same in regard to ourselves, that is, from our body, our mind and our time. … For indeed, we offer tithes and first-fruits to God when we do good. In Lent a tithe of days is paid, according to Gregory (the Great, hom. 16 in evang., cited by Gratian de consecr. dist. 5, 16). From the first Sunday of Lent until Easter six weeks are numbered, which make 42 days; from these, the six Sundays are removed from the fast, and there remain 36 days of abstinence, which are almost a tenth of the year. Therefore, in order that the number of forty day in which Christ fasted may be fulfilled, four days are recovered in the previous week… To the thirty-six days which are the tithe, four are added … the first of which is a day of sanctification and cleansing, for then do we purify the soul and body by sprinkling ashes on our heads. …
But we in Provence (Durandus was bishop of Mende in the Occitan region of France) begin the Lenten fast on the Monday of the preceding week (i.e. the day after Quinquagesima), and thus we fast two days more than the other nations. This is not only for honesty’s sake, that is, so that being thus purified in these two days, we may begin the holy fast on Wednesday, but also because Lent ends on the great Thursday of the (Lord’s) Supper… Therefore, on the last two days (i.e. Good Friday and Holy Saturday), we fast, not because it is Lent, but because … of the holiness of those days. …
But since in Lent we are invited (to go) through Christ’s fast … and He began His fast immediately after the Baptism, which is (commemorated on) Epiphany, the question arises as to why we begin the fast at this time, and not at the same time in which He fasted, especially since His deeds should be our instruction. There are four reasons for this.
The first is that in Lent we represent the people of Israel, who were in the desert for forty years, and immediately after celebrated the Passover.
The second is that in the spring, men are naturally moved to desire (libido), and fasting was instituted in this period to restrain it.
The third is that the Resurrection is joined with Christ’s Passion; therefore, it was reasonable that our affliction should be joined with the Passion of the Savior. For since He suffered for us, we must suffer along with Him, so that we may finally reign with Him; and after the Passion, the Resurrection follows immediately, according to the Apostle’s word, “If we suffer, we shall also reign with him.” (2 Tim. 2, 12) Likewise, a sick man is more afflicted (by his illness) when he is getting healthier.
The fourth reason is that just as the children of Israel afflicted themselves before they ate the lamb, and ate wild, that is, bitter lettuce, (Exodus 12, 8, from the Epistle of the Mass of the Presanctified on Good Friday) so also we, through the bitterness of penance, must first be afflicted, so that immediately after we may worthily eat the Lamb of life, that is, the body of Christ, and so mystically receive the Paschal sacraments.
Now in the Lenten Masses, “Bow your heads to God (Humiliate capita vestra Deo)” is often said, since in that period the devil attacks us even more; for which reason, we must humbly pray God, and humble ourselves before him, …
The prayer over the people (at the end of the Lenten ferial Masses) is also said after “Bow (your) heads”, because of the holiness of the season, and to indicate that in this life, prayer must be offered for us, that in the future we may merit to hear, “Come, ye blessed of my Father etc. (Matthew 25, 34, from the Gospel of the first Monday of Lent.) This prayer takes the place of Holy Communion. For once upon a time, all communicated and the deacon would invite those who were to receive communion to kneel; but now, because many receive the Lord’s body unworthily, in place of Communion we use a prayer, and the deacon fulfills his office as before, saying “Bow your heads to God”, because whosoever humbleth himself shall be exalted (Matthew 23, 12, from the Gospel of the second Tuesday of Lent), and whoever is blessed by good deeds in this life, will be deputed to eternal blessing afterwards. In this prayer, therefore, the priest commends the soldiers of Christ to the fight, to combat the ancient enemy and snares of the enemies, and so he first arms them through his minister (the deacon) with the weapons of humility, saying “Bow your heads to God”. And thus at last, when they have bowed their heads, he pours the protection of his blessing upon them, strengthening them, as it were …
(In many medieval Uses, “Oremus. Flectamus genua. Levate” were said before the Collect of every ferial Mass in Lent, not just on the Ember Days as in the Roman Use. This custom is still kept by the Dominicans, who say it in addition to, not in place of, “Dominus vobiscum etc.” In the image above from the Missal of Liège, they are noted in the 7th line from the bottom of the right column.) At the first Collect we kneel in accord with the struggle of the present life, representing the affliction of labor and continence; but at the last prayer, which is for thanksgiving, we bow the head, by which is designated humility of the mind, because in the life eternal, every labor will be excluded, but humility will always remain. …
Now in these days the Church, being set in the great struggle of Lent, frequently repeats the Psalm He that dwelleth, because this psalm tells those who are in a struggle to place their hope in the Lord, and seek all their help from him. (This is Psalm 90, from which are taken all the propers of the Mass of the First Sunday, and the versicles and short responsories of the Office.) …
The Temptation of Christ, from Les très riches heures du Duc de Berry, a Book of Hours illuminated by the Limbourg Brothers, 1416. During this episode, the Gospel of the First Sunday of Lent (Matthew 4, 1-11), the devil quotes Psalm 90 to the Lord: “If thou be the Son of God, cast thyself down, for it is written, ‘That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.’ ” From this comes the famous line in Shakespeare’s The Merchant of Venice, “The devil can cite Scripture for his purpose.”
Also, from Ash Wednesday until Palm Sunday the preface of the fast is said every day, and in some places, even on Sunday. But on Palm Sunday and the following days is said the Preface of the Passion. But it seems to be incongruous that the preface of the fast should be sung on Sundays, since one does not fast on those days, and therefore some people say the daily preface on those Sundays. But even though they are not counted as fast days, they are kept as a fast in the kind of food that is eaten, which is like that of the other days.
(Concerning the anticipation of Vespers on ferial days) … it must be noted that the season of Lent is a time of mourning and penance; but while the penitents are converted to Christ, they pass from darkness to light. Now the evening, because of the failing of the light and the (ensuing) darkness, signifies imperfection. Therefore, because the penitents are pressing forward, not towards imperfection and failure, but rather towards perfection and the light of truth, in regard to Vespers the aforementioned time of light is appropriately anticipated, according to a decree of the Council of Chalon. (Cited by Gratian, de consecr., dist. 1, 50) Vespers are thus said immediately after Mass, though they are otherwise wont to be said close to the night-time.
Since marriage and the use thereof are discussed so much in the Church these days, and the passage from vice to virtue so little, it might be profitable to read these excerpts from William Durandus’ commentary on today’s Mass (Rat. Div. Off. 6, 19, 5-8) , in which he explains the authentic mystical symbolism of the Gospel, John 2, 1-11, the miracle of the wine at the wedding in Cana, and of marriage in general. Qui legit, intelligat.
Cana” means “zeal”, and “Galilee” means “transmigration.” Therefore, the fact that a marriage took place in Cana of Galilee signifies that, in the heart of one who has zeal, that is to say, an ardent desire to pass over from the vices to the virtues, from the world to the Father, from earth to heaven, a marriage takes place, and Christ the Lord is there with His Mother. For this is the among the first reasons to rejoice in this heart, where the marriage takes place, that Christ was born from the Virgin. There is water turned into wine, that is, the dullness of works is turned into spiritual rejoicing.
The Marriage at Cana, 1308-11, by Duccio di Buoninsegna (1255-1319), part of the great altarpiece of the cathedral of Siena known as the Maestà. (Public domainimage from Wikimedia Commons.)
For in that place are set forth six jars, that it, there are established and perfectly practiced the six works of mercy, which are to feed the hungry, to give drink to the thirsty, to receive the stranger, to clothe the naked, to visit the sick, to go to the imprisoned, and to bury the dead.
In the Communio “The Lord said (‘Fill the jars with water…’)”, it is mystically shown that the Lord changes the water into wine for us, meaning that the water of fear is turned into the wine of divine love, the water of the letter is turned into the wine of spiritual understanding, and the water of mortality into the wine of immortality.
Communio Jo. 2 Dicit Dóminus: Implete hydrias aqua et ferte architriclíno. Cum gustasset architriclínus aquam vinum factam, dicit sponso: Servasti bonum vinum usque adhuc. Hoc signum fecit Jesus primum coram discípulis suis. (The Lord said, ‘Fill the jars with water and take them to the chief steward.’ When the chief steward had tasted the water that had become wine, he said to the bridegroom, ‘You have kept the good wine until now.’ This was the first miracle that Jesus worked in the presence of His disciples.)
(Like most medieval authors, Durandus is an inveterate digresser; in the original text, the following sections are mixed in with the parts given above, so I have here re-ordered them. The hospice to which he refers was established in the late 720s for pilgrims coming to Rome from England, and its church dedicated to the Virgin Mary. Its presence gave the region around it the name “Saxia - place of the Saxons” (“Sassia” in Italian), while the old English word “burg - neighborhood” became the Italian name of the whole region, “Borgo”. In the reign of Pope Innocent III (1198-1216), the hospice was turned into a hospital in the modern sense, a place to care for the sick, and dedicated to the Holy Spirit; a nearby modern hospital is still called the Hospital of the Holy Spirit.)
… to celebrate this wedding, Pope Innocent III established that on this day a station should be kept at the venerable hospice of the Holy Spirit, where, as it were, in Cana of Galilee, there is zeal to pass over from the vices to the virtues. And the mother of Jesus is there, since the church of that place is dedicated unto the honor of the most blessed Virgin Mary.
“Her son Jesus is invited with His disciples to this wedding”, since the image of Jesus Christ, which is called the facecloth, or “the Veronica” in the vernacular, is shown on this day to the faithful who come together there to celebrate this marriage of holiness and mercy, by the command of the same lord pope Innocent and the cardinals.
The main building of the Hospital of the Holy Spirit, which was rebuilt by a Pope Sixtus IV (1471-84) to prepare Rome for the Jubilee of 1475, after the prior structure was badly damaged by a fire. This engraving was made ca. 1690. (Public domain image from Wikimedia Commons.)
In the Tridentine Missal, the Mass of the Octave of the Epiphany is the same as that of the feast itself, except for the Gospel, John 1, 29-34, and the three prayers. In the Office, the lessons of the second and third nocturns are proper to the Octave day, but the rest is repeated as on the days within the Octave, with the same antiphons at the Magnificat and Benedictus as on the feast day.
In regard to the Office, this represents a significant change from the late medieval Breviary of the Roman Curia, upon which that of St Pius V is based. The former had a complete set of proper antiphons for the day, which date back to the Carolingian period, and focus on the event recounted in the Gospel, the Baptism of the Lord. The vast majority of medieval liturgical Uses sing some of these with the psalms and canticles of Lauds and Vespers, but the Roman Use is atypical in having them also for the psalms of Matins, which are different from the psalms of January 6th.
Their complete removal from the Roman Breviary is something highly unusual, since the Tridentine reform was in most respects extremely conservative, and nowhere more so than in the repertoire of proper musical pieces like antiphons. Although I have never seen this written down anywhere, I suspect that the reason for this was that they are obviously inspired by liturgical texts of the Byzantine Rite, and were therefore regarded as not authentically Roman. They continued to be sung in many other Uses, such as those of the Dominicans, Cistercians and Old Observance Carmelites, none of which, however, have the nine antiphons of Matins.
The Baptism of Christ, depicted in a mosaic in the monastery of St Luke (Hosios Lukas) on the greek island of Boeotia; early 11th century. (Public domainimage from Wikimedia Commons.)
Here I give the Latin text of each, along with my own translation, and indications of their position in the liturgy.
First Vespers At the Magnificat Descendit Spiritus Sanctus corporali specie sicut columba in ipsum, et vox de caelo facta est: Hic est Filius meus dilectus, alleluja. - The Holy Spirit descended upon Him with a bodily appearance as of a dove, and a voice came forth from heaven, “This is my beloved Son, alleluia.”
Matins, First Nocturn Aña 1 Veterem hominem renovans, Salvator venit ad baptismum: ut naturam, quae corrupta erat, per aquam recuperaret, incorruptibili veste circumamictans nos. (Psalm 8) - Renewing the old man, the Savior came to baptism, that through water He might restore the nature that was corrupted, clothing us around with an incorruptible garment. Aña 2 Te, qui in Spiritu et igne purificas humana contagia, Deum ac Redemptorem omnes glorificamus. (Psalm 18) - We all glorify Thee as God and our Redeemer, who in the Spirit and in fire purify the immorality of man. Aña 3 Caput draconis Salvator contrivit in Jordanis flumine, et ab ejus potestate omnes eripuit. (Psalm 23) - The Savior crushed down the head of the dragon in the river Jordan, and delivered all from his power. (These first three psalms are the same in the first nocturn of the Offices of the Virgin Mary, and were probably chosen as a reference to the Incarnation.)
Second Nocturn Aña 4 Baptista contremuit, et non audet tangere sanctum Dei verticem; sed clamat cum tremore: Sanctifica me, Salvator. (Psalm 28) - The Baptist trembled, and dared not touch God’s holy head; but cried out with dread: Sanctify me, o Savior. Aña 5 Magnum mysterium declaratur hodie, quia Creator omnium in Jordane expurgat nostra facinora. (Psalm 41) - A great mystery is declared today, for the Creator of all things in the Jordan purgeth our crimes. Aña 6 Aqua comburit peccatum, hodie apparens liberator, et rorat omnem mundum divinitatis ope. (Psalm 45) - The water burneth sin, as our Deliverer appeareth, and falls like dew upon the whole world with the richness of divinity. (The first and third psalms of this nocturn are repeated from Epiphany; the second, the famous Sicut cervus, has been associated with baptismal rites from the most ancient times.)
Third Nocturn Aña 7 Pater de caelis Filium testificatur; Spiritus Sancti praesentia advenit, unum edocens qui baptizatur Christus. (Psalm 71) - The Father from the heavens beareth witness to the Son; the presence of the Holy Spirit cometh, showing us the one who is baptized, Christ. Aña 8 Peccati aculeus conteritur hodie, baptizato Domino, et nobis donata est regeneratio. (Psalm 76) - The sting of sin is blunted today, as the Lord is baptized, and regeneration is granted to us. Aña 9 Baptizatur Christus, et sanctificatur omnis mundus, et tribuit nobis remissionem peccatorum; aqua et Spiritu omnes purificamur. (Psalm 97) - Christ is baptized, and all the world is sanctified, and He granteth to us remission of sins; by water and the Spirit we are all purified. (The first psalm of this nocturn is repeated from both Christmas and Epiphany; the second is chosen for the words “The waters saw thee, O God, the waters saw thee: and they were afraid, and the depths were troubled.” The third has a prominent place in the Office of Christmas because of the words that form its antiphon on that feast “God hath made known, alleluia, His salvation, alleluia.” In the longer Monastic Office, it is sung on both Christmas and Epiphany with this same antiphon.)
The Baptism of Christ by Giotto, from the Scrovegni Chapel in Padua, 1305
At the Psalms of Lauds (repeated at the minor Hours and at Vespers) Aña 1 Baptizat miles Regem, servus Dominum suum, Joannes Salvatorem: aqua Jordanis stupuit, columba protestatur: paterna vox audita est: Hic est Filius meus dilectus. - The soldier baptizeth the King, the servant his Lord, John the Savior; the water of the Jordan is astounded, the dove beareth witness; the voice of the Father is heard, “This is my beloved Son.” Aña 2 Caeli aperti sunt super eum, et vox facta est de caelo dicens: Hic est Filius meus dilectus, in quo mihi complacui. - The heavens were opened up above Him, and a voice came forth from heaven, saying, “This is my beloved Son, in Whom I am well pleased.” Aña 3 Christo datus est principatus, et honor regni; omnis populus, tribus et linguae servient ei in aeternum. - To Christ is given the rule and honor of the kingdom; every people and tribe and toungue shall serve Him forever. Aña 4 Fontes aquarum sanctificati sunt, Christo apparente in gloria orbi terrarum: haurite aquas de fontibus Salvatoris: sanctificavit enim nunc omnem creaturam Christus Deus noster. - The fountains of the waters were sanctified, as Christ appeared in glory to the world; draw ye water from the fountains of the Savior, for now Christ our God hath sanctified every creature. Aña 5 Vox de caelo sonuit, et vox Patris audita est: Hic est Filius meus dilectus, in quo mihi complacui; ipsum audite. - A voice sounded forth from heaven, and the voice of the Father was heard: “This is my beloved Son, in Whom I am well pleased; hear ye Him.”
At the Benedictus Præcursor Joannes exsultat, cum in Jordane baptizato Domino, facta est orbis terrarum exsultatio: facta est peccatorum nostrorum remissio. Sanctificans aquas, ipsi omnes clamemus, miserere nobis. - John the Forerunner exsulteth when, as the Lord was baptized in the Jordan, rejoicing was given to the world, and forgiveness of our sins. Let us all cry unto Him, “O Thou that sanctifiest the waters, have mercy on us.”
Second Vespers At the MagnificatSuper ripam Jordanis stabat beatus Joannes, indutus est splendore baptizans Salvatorem. Baptiza me, Joannes, baptiza, et tu, Jordanis, congaudens suscipe me. - On Jordan’s bank the blessed John stood, and was clothed in splendor as he baptized the Savior. Baptize thou Me, o John, baptize; and thou, o Jordan, rejoicing with him receive Me.
Many medieval Missals (for example, that of the Sarum Use) have a special Epistle for the Octave of Epiphany, a cento of verses from the Prophet Isaiah which follows the text of the Septuagint and the Old Latin, rather than that of the Vulgate, except for the part between the two red stars.
Isa. 25, 1 “Domine Deus meus, honorificabo te, laudem tribuam nomini tuo, qui facis mirabiles res. Consilium tuum antiquum verum fiat. 26, 11 Domine, excelsum est brachium tuum, 28, 5 Deus Sabaoth, corona spei quae ornata est gloria. 35, 1 Exultet desertum, et exultent solitudines Jordanis, 2 et populus meus videbit altitudinem Domini et majestatem Dei, 10 et erit congregatus et redemptus per Deum. Et veniet in Sion cum gaudio et laetitia sempiterna: super caput ejus laus et exultatio. 41, 18 Et aperiam in montibus flumina, in mediis campis fontes dirumpam, et terram sitientem sine aqua infundam. 52, 13 Ecce puer meus * exaltabitur, et elevabitur et sublimis erit valde. 12, 3 Haurietis aquas in gaudio de fontibus Salvatoris, et dicetis in illa die: 4 Confitemini Domino, et invocate nomen ejus, notas facite in populis * virtutes ejus; 5 cantate Domino, quia mirabilia fecit, annuntiate haec in universa terra: dicit Dominus omnipotens.
The reading from Isaiah for the octave of Epiphany in the 1502 Missal of the Use of Prague. The Gospel, Matthew 3, 13-17, is also different, a common medieval variant.
O Lord, my God, I will honor Thee, I will give praise to Thy name, who dost wonderous deeds. Let Thy ancient council come true. O Lord, high is Thy arm (i.e. might), o God of hosts, a crown of hope that is adorned with glory. Let the desert exult, and the wildernesses of Jordan, and my people shall see the height of the Lord and the majesty of God, and will be gathered and redeemed by God. And they will come to Sion with joy and everlasting happiness; upon their heads will be praise and exultation. And I will open up the rivers in the mountains, and break open the fountains in the midst of the fields, and pour it upon the thirsting land without water. Behold my servant shall be exalted, and raised up, and shall be exceedingly lofty. Ye shall draw waters in joy from the fountains of the Savior, and say on that day, ‘Praise ye the Lord, and call upon His name, make known among the peoples His might deeds; sing to the Lord, for He hath done wonders, proclaim these things in all the earth’: saith the Lord almighty.”
This may also have been inspired by a ceremony of the Byzantine Rite, the great blessing of the water on Epiphany, at which are read three prophecies from Isaiah, an Epistle and a Gospel; the first and third of the prophecies, Isa. 35, 1-10 and 12, 3-6, partly coincide with this Roman Epistle.
Our friend William Durandus has this to say about these features of the liturgy of the octave of Epiphany. (Rat. Div. Off. VI, 17)
“On the octave of the Epiphany, all the chants and the reading from Isaiah… treat of baptism, whence it is said “Let the wildernesses of the Jordan exult”, because in the Jordan, the Lord conferred a certain regenerative power on the waters by instituting baptism, and because the nations, which previously were formerly, so to speak, far from God in the wilderness of the desert, return to Him. The octave is therefore a compliment to the Epiphany itself… since on the feast we recall that Christ was baptized, and on the octave, the antiphons of that day show us for what purpose He was baptized. …
The first page of the proper antiphons for the octave of the Epiphany in an antiphonary made for the Abbey of St Denys outside Paris, 1140-60. (Bibliothèque nationale de France, Département des Manuscrits, Latin 17296; folio 50r)
The antiphons are in the seventh tone, because they pertain to baptism, in which the sevenfold grace of the Holy Spirit is at work, and there are nine of them, since it is though the door of baptism that we shall come to the company of the nine orders of angels. … And the Invitatory is sung on this day (although it is omitted on the feast itself) because men are invited and come to baptism at the preaching of the Apostles.”
We continue with the second part of the section of William Durandus’ Rationale Divinorum Officium that discusses the Epiphany, Book 6, chapter 16 (7 med. - 17). Click here to see the first part.
In some churches, “Lord, thou shalt open my lips”, “God, come to my assistance”, “Glory be” and the hymn are not said on this day at the nocturns, to indicate the readiness of the nations, which came as soon as the star appeared. Therefore, we come abruptly to the nocturns, as if the Church were saying by this, “they to whom it was not told of him, Have seen: and they that heard not, have beheld.” (Isa. 52, 15) One can also say that on this feast especially, mention is made of the conversion of the gentiles, whom the three Magi preceded from the beginning. Therefore, because the conversion of the gentiles was still imperfect, since it took place in very few people, namely, in the three Magi, as a sign of this the Church omits those songs which seem to belong to those who are already converted and perfected, like the Glory be, the hymn and such. For this reason, “Lord, thou shalt open my lips” and “God, come to my assistance” are not said beforehand, because, according to the Apostle, “By the heart does one believe unto justice”, but first, “but by the mouth confession is made unto salvation” (Romans 10, 10), that is, after (one has converted).
The invitatory of Christmas and the Epiphany are the same musically, but with a slight change of wording on the latter feast, “apparuit” instead of “natus est”; this also underlines the connection between the two feasts, which Durandus discusses earlier in his treatment of the Epiphany.
The invitatory is also not said for four (other) reasons. First, to show that the Church in its first-fruits came to the Lord from the nations, not invited, or called by any herald, but only led by the star, according to the words “No one has hired us.” (Matt. 20, 7, in the parable of the workmen in the vineyard; in the original context, the verb “conduxit” means “hired”, but here, Durandus is playing off its derivation from “ducere – to lead.” The Church Fathers traditionally saw the workmen hired at the eleventh hour as a symbol of the gentiles coming into the Church in the last age of the world.) And thus might shame be inculcated in those who are late to believe, though that have many preachers, for the Magi came to adore Christ though they were not called.
Secondly, (it is omitted) so that we who are daily invited and urged on to worship and pray to God may be seen to detest the deceitful invitation of Herod when he said to the Magi, “Go and inquire diligently about the Child etc.” (Matt. 2, 8)
The meeting of Herod and the Magi; mosaic on the triumphal arch of the basilica of St Mary Major in Rome, ca. 435 AD. The Magi are shown wearing what would have appeared to 5th-century Romans as the typically outlandish dress of Eastern peoples, including the conical Phrygian cap, and pants, which the Romans disliked. At the time this was made, a halo designated importance, not goodness or holiness, and is therefore given to Herod as a king. (Image from Wikimedia Commons by MM, CC BY-SA 3.0)
The third reason is that the thing itself invites us, namely, the star, by which is signified faith, which leads us to God, and enlightens us in the night of this age.
The fourth (reason is) that the psalm Venite, which says the same thing (as the star), is said in the nocturns, and so the same text would be repeated. For although the invitatory is not said on this day, nevertheless the invitatory Psalm “Come let us exult unto the Lord” is said in the third nocturn with the seventh antiphon, to show that in the third age, namely, that of grace, the Church has been sufficiently called from the gentiles. And no one can excuse himself (Luke 14, 16-24, the parable of the great feast), because “their sound has gone out into all the world”, (Ps. 18, 5, traditionally understood as a reference to the preaching of the Apostles to every part of the world), and because in the third age, that of grace, the same grace is given (to all) in fullness. (The “third age” refers to St Augustine’s four-fold reckoning of time as “before the Law” from the creation to Moses, “under the Law” from Moses to Christ, “under grace” from the Christ to the end of the world, and finally “in peace.”) Also, (the Psalm) is said with the seventh antiphon to indicate that by baptism is given the sevenfold Spirit. During the week (i.e., the octave), the Invitatory is said in the person of the Magi, who announce to others who had not seen. Three readings are read from Isaiah, who speaks the most clearly about Christ’s birth, with which this feast is concern along with His appearance.
Notice also that the antiphons in the first nocturn refer to priests, in the second to the kings, and in the third we reach the angels. (Our friend Durandus might well have explained himself at greater length here. He means that two of the antiphons of the first nocturn of Epiphany Matins are imperatives, as if the priests were inviting us to prayer, e.g. “Sing ye unto God”; those of the second nocturn, e.g., “Let all the earth worship thee” from Psalm 65, refer to the three kings as representatives of all the nations that come to worship Christ, and those of the third refer twice to the Angels.)
The Baptism of Christ, by Bartolomé Esteban Murillo, ca. 1655
The following section refers to a custom found in almost every medieval use of the Office apart from that of the Papal court, the ancestor of the Breviary of St Pius V, by which the Gospel of Our Lord’s Genealogy according to St Matthew, 1, 1-16, is sung after the ninth responsory of Christmas Matins, and that of St Luke, 3, 21 – 4, 1, after the ninth responsory of Epiphany Matins.
After the third nocturn is sung the Gospel of Luke, “And it came to pass”, which deals fully with the Saviour’s baptism, and describes His genealogy, because, as has been said before, this feast is (also) that of His birth.
Now it should be noted that Matthew in the Gospel “The book of the generation” counts that generation by beginning with Abraham, and descending to “Joseph, the husband of Mary, from whom was born Jesus etc.”, showing by this that “His going forth was from the height of heaven” (Ps. 18, 7), and how the Lord came down to us. Likewise Isaiah (11, 3), when counting the gifts of the Holy Spirit, puts fear last, saying, “and the spirit of fear of the Lord filled him.” But Luke in the Gospel “And it came to pass” counts it by ascending, because he puts it after the baptism. Nor does he stop with Abraham, but at Adam he proceeds to God by steps thus” “who was of Heli”, showing by this that the way to God begins with baptism, but is made, as it were, by certain steps of the virtues, which are signified by the fathers arranged in steps. And it touches on sons according to the Law, not according to nature, thus: “who was of Mathat, who was of David”, understand, “the adoptive son.” Therefore one generation is described by descending, the other by ascending, since one is of the flesh, and the other of the spirit. In one (Matthew’s) is used the word “begat”, where the begetting according to the flesh, and succession in time are spoken of; in the other is used “who was of”, to denote the adoption of spiritual generation may be noted, and it is described by ascending, to denote a spiritual ascent.
The first ends with the Virgin’s childbearing; the second begins for us with baptism. Therefore there are three Gospels of this solemnity: one is of the baptism, namely, “It came to pass”; the second is of the Magi, namely, “When Jesus was born,” which is said at the Mass (Matt. 2, 1-12), …; the third is the Gospel of the Wedding (at Cana), which is said on the Sunday after the feast of St Hilary. … After the Gospel, the Church says with rejoicing, “We praise Thee, God” (the Te Deum.)
A very beautiful recording of the Gospel of the Genealogy of Christ according to Luke.
In the night Office, very little is said about the Lord’s Baptism, but this is supplied on the octave day, which treats of the appearance made at the Baptism, and especially in the antiphons of Lauds (i.e. the series of proper antiphons for the octave of the Epiphany, which are not included in the Breviary of St Pius V), which show the effect of Baptism in us, namely, that we are baptized so that we may be washed from sins in this laver. For they all have the same notes, and are of the seventh tone; the same, to show the unity of the Church, and of the seventh tone, to show that in baptism is given the sevenfold grace of the Holy Spirit, or else because through baptism we come to the seventh age (of man), that of those who rest. For if someone should die immediately after worthily receiving baptism, he at once receives the first stole, which is given in the seventh age … But the antiphon at the Magnificat is in the eighth tone, because at the end of the world the second stole will be given to us, that is, the glory of the body, which we hope we will receive in the eighth age.
For there are two evenings of the world. The first is the sixth age, according to which the Lord was born in the evening of the world, as it “As the evening of the world inclined” (from the Vesper hymn of Advent Conditor alme siderum); the second is the end of the world, in which we will at last be given the grace of the flesh, of which it is said “At the evening shall weeping abide” (Ps. 29). For until then there will be the weeping of our misery, but then there will be the end …
The Mass… likewise pertains to the first, principle and most important miracle, namely, to the first-fruits of the gentiles, to the gifts of the Magi, and to Christ’s birth, whence the Introit, which is taken from Isaiah, although not as a direct quotation. (In modern Missals, the Introit of the Epiphany is cited to Malachi 3, 1 and 1 Chronicle 29, 12, but it is not an exact quotation of any passage of the Bible.) … For the Church, chosen from the nations, rejoicing for the beginning of its calling, offers to God a pleasing public act of praise for its salvation, … as if it were saying, “Behold, it is revealed that He who is Lord by nature has come as a ruler in effect, that is, He has come to us, and taken on the flesh.” Or, so that we may refer it specifically to the present day, “He has come to us”, that is, He who lay hidden in the flesh, by many signs hath appeared as God: by the star, by the gifts of the Magi, by the Father’s voice, and by the Holy Spirit in (the form of a) dove. For this reason, it uses the adverb of demonstrating “Behold”, showing the appearance of the Son of God as it were to the eye by these things aforementioned.
Now the Introit of today’s Mass denotes the joy of the nations as they rejoice at the coming of the Saviour; and in the Collect, the nations are exhorted to contemplate His appearance (or ‘beauty’), which they know by faith. All the rest is about the day’s miracle, that is, of the nations led by the star.
We must not pass over the fact that in Italy, at this day’s Mass, the next Easter is announced to the people. So after the Offertory, a priest or someone else says in a loud voice, “I announce to your charity a great joy, which shall be to all people (an echo of the Gospel of Christmas), that Septuagesima will be on such a day, and Easter on such.
As one would expect for a feast of such importance, William Durandus’ commentary on the Epiphany is quite lengthy, and so I have broken it up into two parts. He was a bishop and a man of prayer, but not a man of science as we understand it today, which will perhaps makes some of these observations seem rather naive to us, but no less charming for that. (Rationale Divinorum Officiorum, Liber VI, cap. xvj, 1-7)
There follows the feast of the Epiphany, a Greek word which means “manifestation” or “appearance”, which forms one feast together with Christmas; for it would have profited nothing that He be born, if He had not also appeared. (This is a paraphrase of a sentence in the Exsultet, “for it would have profited us nothing to be born, had it not profited us also to be redeemed.”) Now the Church keeps a solemnity today because of three different appearances, and for this reason, in the old codices, this day of the Epiphany has several different titles, and therefore is called by three names, namely, Epiphany, Theophany and Bethphany. It is called Epiphany in regard to that apparition of the Lord which was made to the Magi by means of a star.
A fresco of Virgin and Child with a Prophet, in the Catacomb of Priscilla in Rome, ca. 180 AD. The prophet is variously understood to be Balaam because of the star over the Virgin’s head to which he is pointing in reference to the prophecy from Numbers 24 cited below, or Isaiah, the prophet of the Virgin par excellence.
The Magi were called Gaspar, Melchior and Balthasar, and they were kings, according to the word of the Psalmist, “Kings shall offer thee gifts” (Ps. 67, 30), and again, “The kings of Tharsis and the islands will offer gifts; the kings of the Arabs and Saba will bring presents.” (Ps. 71, 10) ... And they are called “Magi” from the magnitude of their knowledge (a typically medieval folk etymology), for by the study of the stars, they knew that that star was not one of those set (in heaven) from the beginning, but rather the star of which their master Balaam had prophesied, “A star shall rise from Jacob, and a rod arise from Israel, and from Jacob will come one to rule.” (Numbers 24, 17 and 19). And therefore they were moved to come to Bethlehem, led by that star, so that they might adore the new-born king, whom Balaam had prophesied to them. (St Jerome asserts in his commentary on the Gospel of Matthew, 2, 2, that the Magi were the successors of the prophet Balaam, a gentile like them.) And it is called Epiphany from “epi”, which means “above”, and “phaneia”, which is “appearance”, because the appearance was made to them from above, that is, from heaven, or else … because it is written, “Until it came and stood over the place where the Child was.” And indeed, it was closer to the earth than the other stars; and these things came to pass on the thirteenth day from the Lord’s birth, on which day the star led the Magi to the manger.
Now some people say that that star was the Holy Spirit, which afterwards descended upon the Lord at His Baptism in the form of a dove, and (appeared) to the Magi in the form of a star. Others says that it was the Angel who had appeared to the Jewish shepherds, which is to say, it appeared to them as to rational creatures in a rational form, but to these gentiles as to non-rational creatures in a non-rational form. (This idea comes from the homily of St Gregory the Great read in the Office of the Epiphany, which deems the shepherds, as representatives of the Jews, “rational”, since they worship the true God, and are therefore told of His birth by a rational creature, an angel; the gentiles, on the other hand, as idol worshippers, are deemed “irrational, and therefore led to God by an irrational creature, the star.)
Others say, more rightly, that the star was newly made, and having fulfilled its office, returned into the primordial material. Others say that it fell into a well, and is still seen to appear there, but only to virgins.
The Adoration of the Magi, by Giotto, in the Scrovegni Chapel in Padua, Italy, completed ca. 1305. The appearance of the star over the stable is based on Halley’s Comet, which Giotto saw when it passed close enough to Earth to become visible in 1301. In July of 1985, the European Space Agency launched a probe which was given the name ‘Giotto’ because of this image, the first of its kind to closely observe Halley’s Comet, approaching within about 370 miles of it in March of the following year. (Public domainimage from Wikimedia Commons. )
It is often asked how (the Magi) had come so quickly, that is, within 13 days, from the most distant regions of the earth to Jerusalem, which is said to be in the middle of the world, according to the words of the Psalmist, “Our king hath wrought salvation in the midst of the earth.” (Ps. 73, 12) Isidore says that that star had appeared to them before the Nativity, so that they could be there on time. Jerome says that it was seen by them on the day of the Lord’s birth. (Commentary on Daniel, 2, 2) But they came on dromedaries, according to the prophecy, “The multitude of camels shall cover thee, the dromedaries of Madian and Epha” (Isa. 60, 6), which run very fast. And they take their name from “dermos”, which is “running” and “aros” which is “might”, and are smaller than camels, but run faster than they do, namely, as far in one day as a horse does in three. (Like most Western Europeans of his era, Durandus did not know Greek, and his etymology is fanciful. “Dromedary” derives from the Greek word “dromas – runner”; in his Life of St Malchus, St Jerome refers to dromedaries as “exceedingly fast”, but nowhere in connection with the Magi.)
Another question is why the Magi brought gifts when they came? I answer that according to Bede, in ancient times, no one went in to a king or lord empty-handed, which the Persians and Chaldeans observed. Secondly, according to Bede, they offered gold to the Virgin to alleviate Her poverty, incense against the stench of the stable, and myrrh for the consolidation of the Child’s members, and to chase away worms. Thirdly, because gold pertains to tribute, incense to sacrifice, and myrrh to burial; therefore, by these three were indicated in Christ royal power, divine majesty, and human mortality. Fourth, because gold signifies love, incense prayer, and myrrh the mortification of the flesh, three things which we must offer to God.
The second appearance was on the same day, at the Baptism, after many years had passed, that is, on the thirteenth day of the thirty-first year, wherefore Luke says “And Jesus Himself was beginning, about 30 years old.” Therefore this appearance is called “Theophany”, from “theos”, which means “God”, and “phaneia”, which means “appearance”, because at that time the Trinity appeared, the Father in the voice, the Son in the flesh, and the Spirit in the dove.
But some heretics said that baptisms should only be done on the day of the Epiphany, since Christ was baptized on that day, and the Holy Spirit was not given to the baptized on another day., and the Greeks baptize on the same day: and for the sake of extirpating this heresy, the Holy Fathers decreed that no one should be baptized on this day, except in case of necessity.
The third appearance was afterwards, likewise on the same day, when a year had passed, and He was thirty years and thirteen days old, namely, when He made Himself manifest as God by changing the water into wine, which was the first public miracle, which the Lord did at Cana of Galilee, or was simply the first which He did. And this appearance is called “Bethphania”, from “Beth”, which means “house”, and “phaneia”, which means “appearance”, because the appearance took place in the house during the wedding feast.
On this day takes place the solemnity of these three appearances, but because the Church cannot perfectly solemnize all three on one and the same day, therefore the whole service is done about the star, but it mixes something about the other appearances (into the feast), so that it may be noted that there were three appearances in one day, which are read in the Gospel, as if they all took place on the same day. But the whole liturgy is sung today of the first miracle, because by it especially was the Lord’s birth made known to the Gentiles.
Two responsories are sung about the second miracle, namely, “Today in the Jordan”, and “In the likeness of a dove”, which many churches put after the ninth reading. (In the Roman Breviary, they are the first and second.) And it is in the first and ninth place for this reason, because baptism is the first sacrament of our redemption, by which we are reformed, and made like the angels, of which there are nine orders.
The feast on this day about three miracles was instituted for this reason, that anciently, it was a day of celebration in honor of Caesar Augustus, because of his three-fold triumph, by which in his time he subjected three regions to the rule of Rome, namely, Parthia, Egypt and Media. The Church changed that celebration for the better, namely, to celebrate Christ for His threefold miracle. (Durandus’ history is confused. Octavian, nephew and successor of Julius Caesar, was proclaimed emperor and given the title Augustus on January 16th, 27 BC, but there was no Roman feast in his honor on January 6th. He did annex Egypt into the Roman Empire, but not the empires of either the Parthians or the Medes, which occupied roughly the same areas, Iran, Iraq, and the Caucasus, in two different periods.)
On the vigil of the Lord’s Nativity, the Invitatory is “Today you shall know that the Lord will come, and in the morning, you shall see His glory.” This is taken from Exodus, chapter 16 (verse 6-7), where it is said, “In the evening you shall know that the Lord hath brought you forth out of the land of Egypt, and in the morning you shall see the glory of the Lord.” And it can be said that this sentence pertains in part to the Nativity, and in part to the Resurrection, as follows: Today, meaning, in the present life, you shall know that the Lord will come, that is, the living bread, who comes down from heaven, and in the morning, you shall see His glory, that is, the glory of the Resurrection …
Introitus Hodie sciétis, quia veniet Dóminus et salvábit nos: et mane vidébitis glóriam ejus. V. Dómini est terra, et plenitúdo ejus, orbis terrárum, et universi, qui hábitant in eo. Gloria Patri... Hódie sciétis...
IntroitEx. 16 Today you shall know that the Lord will come, and save us: and in the morning you shall see His glory. Ps. 23 The Lord’s are the earth and its fullness; the world and all those who dwell in it. Glory be... Today you shall know...
On this vigil, the Church instructs and invites Her children to be ready to receive the Lord; for which reason, at Matins the first responsory is “Be sanctified”, that is, you spiritual men, who will see God through faith, and be prepared to be prepared to take part in the wedding feast…
But the intention of the Office during the day is to show that Christ is born, and this is said in the Epistle (of the Mass, Romans 1, 1-6), and in the Gospel (Matthew 1, 18-21). And on this day is read the story of Mary’s betrothal, that it may be know that she was betrothed to one, namely, Joseph, but made fruitful by another, namely, the Holy Spirit. And in order that this may be a matter of greater certitude to the unbelieving, some churches put a prophecy from Isaiah 62 (verses 1-4) before (the Epistle), in which it is shown that He would be born.
The Mass of the vigil of the Nativity in a Premonstratensian Missal printed in 1578, with the prophecy Isaiah 62, 1-4 (upper left), before the Epistle. (Note that there is no chant between them.) Uses which follow this tradition also have readings from Isaiah (9, 2 & 6-7; 61, 1-3 & 62, 11-12a; 52, 6-10) before the Epistles at the three Masses of Christmas itself.
But He was born that He might save the people, and blot out the iniquity of the land, today in hope through the sacraments of grace, tomorrow in fact, through the revelation of (His) glory. These things are clear in the introit, and in the gradual “Today you shall know” and in the Alleluja, “Tomorrow”... when the vigil falls on Sunday, and it is said because of the Lord’s Resurrection.
Graduale Hodie sciétis, quia veniet Dóminus et salvábit nos, et mane vidébitis glóriam ejus. V. Qui regis Israël, intende: qui dedúcis, velut ovem, Joseph: qui sedes super Chérubim, appáre coram Ephraim, Bénjamin, et Manasse.
Allelúja, allelúja. V. Crástina die delébitur iníquitas terræ: et regnábit super nos Salvátor mundi. Allelúja.
Gradual Today you shall know that the Lord will come and save us: and in the morning you shall see His glory. V. (Ps. 79) O Thou who rulest Israel, hearken, who leadest Joseph like a sheep:, who sittest upon the Cherubim, appear before Ephraim, Benjamin and Manasse.
Allelúja, allelúja. V. On the morrow the iniquity of the earth shall be blotted out, and the Saviour of the world will rule over us. Allelúja.
The same is also clear in the Communio “The glory of the Lord shall be revealed”, which is from Isaiah chapter 40.
Communio, Isa. 40 Revelábitur gloria Dómini, et vidébit omnis caro salutáre Dei nostri. (The glory of the Lord shall be revealed, and all flesh shall see the salvation of our God.)
And because in His Incarnation the dispersal of the Jews was to happen, therefore in the gradual is added the verse “O Thou who rulest Israel”, in which a prayer is offered for them. The Psalm which is sung at the Introit shows how great He is, namely, “The earth is the Lord’s, and the fullness thereof.” (Psalm 23), from which is also taken the Offertory, “Lift up your gates, o ye princes.” (William Durandus, Rationale Divinorum Officiorum, 6, 12, 1-3)
Offertorium, Ps 23 Tóllite portas, principes, vestras: et elevámini, portae aeternáles, et introíbit Rex gloriae. (Lift up your gates, o ye princes, and be lifted up ye everlasting doors, and the King of glory shall come in.)
This post concludes our series of excerpts from the entry on All Souls’ Day in William Durandus’ Rationale Divinorum Officiorum (7.35), the Summa Theologiae of medieval liturgical commentaries. This entry is one of the longest sections of the seventh book, which covers the Sanctoral cycle, and covers basically every aspect of the Church’s prayers for the dead. Click these links to read part 1, part 2 and part 3.
Now we must see how a body ought to be buried. When a man seems to be in extremis, he should be laid on the ground upon ashes, or at least upon hay, which indicates that he is dust, and unto dust he shall return. This is done following the example of the blessed Martin, who ended his life lying upon ashes, in order to give an example to others. And if the person dying is literate, the passion of the Lord should be read in his presence, or at least a part of it, so that he may be moved to greater compunction. A cross should be set up at his feet, so that as he is dying, he may by looking upon it be more contrite, and be converted. He should also lie on his back, so that with his face upright, he may look upon heaven, following the example of the blessed Martin, and his soul be commended to the Lord before he expires.
The Death of St Martin, 1490, by the workshop of the German painter Derick Baegert (1440-1515). Note the straw mat under his body; one can hardly fail to note the two-headed demon at the head of the bed, to whom Martin said just before he died, “Why are you standing here, cruel beast? You shall find no cause for grief in me!” (Public domain image from Wikimedia Commons.)
After he dies, the bells should be rung (so that the people may hear it and pray for him). Then the body should be washed, unless the person was anointed shortly before he died, to signify that if the soul is cleansed from sin through confession and contrition, both the body and the soul will obtain eternal exaltation and glory on the day of judgment; and likewise for this reason, as Job says, they truly die in the Lord and are blessed who bear no stain with them, but in this world leave (every stain behind) through penance. But in both the Old and the New Testament, nothing is done about this washing if it is omitted (i.e. no penalty is prescribed for omitting it), so it is not a matter of particular importance. As Augustine says in his book On the Care to be Taken for the Dead, that which is done for a human body after death is not a help to salvation, but the duty of humanity. (cap. 18 in medio. This passage was added to the Office of All Souls’ Day by the breviary reform of St Pius X.)
Nonetheless, since Mary Magdalene anointed the Lord before his passion (for when He was about to die, she did this, which she could not have done once He had already died, as the Lord says, “She is come beforehand to anoint my body for burial”), from this it can be proved that the bodies of the dead are to be washed. For as Jerome says, in those parts of the world, they use ointments instead of baths.
Mary Magdalene Anoints the Feet of Christ in the House of Simon the Pharisee, ca. 1520, by the Veronese painter Bonifazio de’ Pitati, also known as Bonifacio Veronese (1487-1553). Image from Wikimedia Commons by Sailko, CC BY 3.0.
A canon of the council of Toledo established that those who depart from this life at God’s call should be brought to burial with psalms, only sung by human voices (i.e. without instrumental accompaniment). The dead man ought to be carried by those who share his state in life, i.e., a deacon by deacons, a priest by priests etc. … but if he belongs to a confraternity, he should be carried by his fellow members. …
While they are carried from their house to the church or the place of burial, according to the custom of some places, three stops are made on the way. First, to signify that by living in this life in such a way that he could be worthily presented to the Lord and enjoy perpetual rest with the other Saints, he exercised himself especially in three things, namely, in the love of the Lord, in charity to his neighbor, and in keeping himself (in grace); or else because he lived and died in the faith of the Holy Trinity. Secondly, to represent that the Lord rested for three days within the earth. Third, the three pauses are made on the way so that through the three parts of the psalmody which is then said, there may be done the threefold absolution from sins committed in three ways, that is, by thought, by word and by deed.
Then he is laid in the burial place, and in some places blessed water is put in it, and coals with incense. The blessed water is so that demons, which fear it very much, may not come near the body… incense to take away the stench of the body, or so that we may understand that the dead person offered to his Creator the acceptable odor of good works, or to show that the help of prayer benefits the dead. Carbons are put in to bear witness that the land can no longer be reduced to common usages, for carbon lasts longer upon the earth than anything else. Ivy, laurel, and plants of this sort, those which always preserve their greenness, are laid out in the sarcophagus, to signify those who die in Christ shall not cease to live, for although they died to the world according to the body, nevertheless they live according to the soul, and revive unto God. …
These things are done, not because there is any sense left in cadavers, but as a figure, namely, either so that men may hope for the resurrection, or for God’s mercy, or to bring His benevolence, since such offices of piety are pleasing to Him. Now a man should be buried in such a way that his head is towards the West, and his feet towards the East, as if he were praying in that position, which signifies that he is ready to hasten from the setting of the sun to its rising, that is, from the world to eternity. And wherever a Christian is buried outside a cemetery, a cross must always be put at his head to signify that he was a Christian, because the devil greatly dreads this sign, and fears to come to a place marked with the sign of the Cross.
Faithful Christians ought also to be buried with a cloth on the face, the custom which country people observe, taking it from the Gospel, in which we read about the face-cloth and shroud of Christ. Some people sew sack-cloth onto this, so that by this garment they may represent the signs of penance, for ashes and sackcloth are the arms of the penitent. Nor should the dead be dressed in common clothes, as they do in Italy, and, as some people say, they ought to be wearing shoes, to signify that they are ready for the judgment (i.e. to stand before Christ at the judgment).
If they are ordained as clerics, they should be clothed the instruments which the orders that they have require … and although in the other orders this practice is often omitted because of poverty, with a priest or a bishop, it should never be omitted, for the priestly vestments signify the virtues, with which those two orders above all others ought to be presented (to God). Pope Eutychian (275-83) established that no one should bury the martyrs without a dalmatic or a violet tunic.
The Funeral of St Martin, 1322-26, depicted in the chapel dedicated to him in the lower basilica of St Francis in Assisi, by the Sienese painter Simone Martini (1284-1344). Public domainimage from Wikimedia Commons.
The question is also posed whether men will be nude or clothed after the day judgment. And it seems that they will be clothed, for angels are always wont to appear clothed, and Christ also after the Resurrection appeared clothed, and at the Transfiguration, whence His garments were made white like snow. On the contrary, it seems that they will be naked, for authority has it that we will be in the same form in which Adam was before he sinned, and even in a better one, therefore we likewise will be nude. The solution is this: we make no definition about the garment, but say only this, that there will be no deformity, nor any adversity, or infirmity, and we will be dressed and adorned with the garments of the virtues. …
The Last Judgment, painted by Michelangelo in the Sistine Chapel from 1536-41. The nudity of the great majority of the figures, (the object of much criticism at the time the painting was made), expresses the Church’s belief that in “the resurrection of the flesh”, the sin of Adam will be finally and definitively undone, and with it, the shame which we feel over our nakedness, caused by that sin. (Public domainimage from Wikimedia Commons.)
… because it is written (Lev. 21, 11) that “the priest shall not go in at all to any dead man, neither shall he go out of the holy places,” the Roman Pontiff does not go to the house of a deceased person. Again, because it is said in the same place, “Neither shall they shave their head, nor their beard, nor make incisions in their flesh”, therefore, those who are saddened by the death of their loved ones let their beards grow, and do not cut their hair, and also wear black clothing, so that through their somber dress and grief, they may seem to be buried along with the dead.
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