Our Lady of Perpetual Help

Our Lady of Perpetual Help. File by Pablete [Public domain]

Today is the Feast of Our Lady of Perpetual Help and we are reposting a compendium of text and images from the same Feast in 2019.

Totus tuus ego sum 
Et omnia mea tua sunt.

Tecum semper tutus sum.

Ad Jesum per Mariam

[  ] references in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

This image is from a prayer card dating back to a Mission given by two Redemptorist priests during Lent 1984 in the parish of Our Lady and St Joseph, Kingsland (Hackney).

Miserere mei, Deus 

secundum magnam misericordiam tuam

Where is this icon today?

Sant' Alfonso Liguori, Rome.The nave. [2015]

The original of the icon is on display in the Church of Sant' Alfonso Liguori on the Esquiline Hill, the largest of the seven hills of Rome. This church is on the Via Merulana, a street connecting the basilicas of St. Mary Major and St. John Lateran. The church also has the nickname of Madonna del Perpetuo Soccorso after the famous icon of the Blessed Virgin Mary which is enshrined here.

The church belongs to the Congregation of the Most Holy Redeemer, whose members are known as the Redemptorists and who operate throughout the world.

The motto of the Redemptorists is ‘Copiosa apud Eum Redemptio’ The phrase is taken from Psalm 129 (130)[1] and may be translated as  ‘With Him is plentiful Redemption’.
Livioandronico2013 [CC BY-SA 4.0] 

Closer view of the icon. Fczarnowski 2017 [CC BY-SA 4.0]

Here is a closer view of the icon, displayed over the altar and decorated with flowers.

The church was designed  in 1855–1858 by George Wigley, famous for his involvement in the foundation of the Society of St Vincent de Paul.The scheme was paid for by Fr Edward Douglas (1819-98), who used his personal fortune to finance the project, and served as the superior of the order subsequently.

This was the last new church built within the walls of Rome before the suppression of the Papal government by Italy in 1870.





St Alphonsus (1696-1787) was the original founder of the Redemptorist order. See his Lenten meditations here. Originally the church was dedicated to Christ the Redeemer, but this was changed to honour St Alphonsus after a major restoration was completed in 1900. There was another restoration in 1932, when the entrance staircase was provided; and a further restoration for the centenary of the enthronement of the icon of Our Lady of Perpetual Succour in 1958. The last restoration was in 1964.

Notes

[1] De profundis. Ps 129. A prayer of a sinner, trusting in the mercies of God. The sixth penitential psalm.

[1] Out of the depths I have cried to thee, O Lord:
Canticum graduum. De profundis clamavi ad te, Domine;
[2] Lord, hear my voice. Let thy ears be attentive to the voice of my supplication.
Domine, exaudi vocem meam. Fiant aures tuae intendentes in vocem deprecationis meae.
[3] If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
Si iniquitates observaveris, Domine, Domine, quis sustinebit?
[4] For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word:
Quia apud te propitiatio est; et propter legem tuam sustinui te, Domine. Sustinuit anima mea in verbo ejus;
[5] My soul hath hoped in the Lord.
speravit anima mea in Domino.
[6] From the morning watch even until night, let Israel hope in the Lord.
A custodia matutina usque ad noctem, speret Israel in Domino;
[7] Because with the Lord there is mercy: and with him plentiful redemption.
quia apud Dominum misericordia, et copiosa apud eum redemptio.
[8] And he shall redeem Israel from all his iniquities.
Et ipse redimet Israel ex omnibus iniquitatibus ejus.

What is the history of this icon?

Site of Mary's house, Ephesus.

1st century AD: There are some who link the origins of this icon with the story of an icon painted by St Luke. After the Ascension of Jesus into Heaven, Mary moved to Ephesus in the care of St John, the beloved disciple.[1] She took with her some personal and family items, including a table fashioned by Jesus. Before writing his gospel, St Luke painted a portrait of Mary, making use of the table top. During the sittings, Mary related to him certain details that would by then have been known only to her, such as those concerning the Annunciation, the Nativity and the flight into Egypt.


Photo 2005. Dennis Jarvis from Halifax, Canada [CC BY-SA 2.0]



960: possible date of creation (see the website: Sant' Alfonso)

1495: The image was by this date located in a church on the island of Crete. When the island was threatened by the Muslim Turks, the icon was carried off by a merchant who took it with him to Rome. Shortly after his arrival, the man fell seriously ill. He instructed a friend to take the icon to one of the churches in Rome so that it might be venerated publicly by the faithful.The friend's wife, however, persuaded her husband to keep the icon in their home. It required a miraculous intervention by the Blessed Virgin Mary herself to command the woman to place the icon in a certain church 'between St. Mary Major’s and St. John Lateran’s'.

1499: The icon was taken in solemn procession to the said church, which was dedicated to St. Matthew the Apostle. For the next three hundred years, this tiny church was one of the most popular pilgrimage places in Rome and many miracles, including cures, were reported by pilgrims.

1798: The Church of St. Matthew was destroyed by Napoleon’s invading forces. The icon was rescued and preserved but it was lost to the rest of the world

1850-51: A student monk, who had seen the icon as an altar boy in 1840, recognized it in the monastery of Santa Maria in Posterula. [2]

1855: The Redemptorists acquired the Villa Caserta in Rome along the Via Merulana and converted it into their headquarters. This was the site of the church and monastery of Saint Matthew.

Sant Alfonso Church. Justin Ennis. CC BY 2.0

1859:  The Redemptorists’ new church, Chiesa di Sant’Alfonso di Liguori (the Church of St. Alphonsus Liguori), was completed.

1863: Fr. Francis Blosi gave a sermon about famous pictures enshrined in the churches of Rome. He described the miraculous painting of Our Lady of Perpetual Help that was once enshrined in the old Church of St. Matthew.

He appealed for information on its whereabouts and reminded everyone that the Blessed Virgin had commanded that it be placed  in a cerain church 'between St. Mary Major’s and St. John Lateran’s'. (see 1495: above).



COPIOSA APVD EVM REDEMPTIO: These words in the arch, over the rose window, are the motto of the Redemptorists. 'with Him plentiful redemption'. [3]

Image over doorway.  Livioandronico2013 [CC BY-SA 4.0]

1866: Pope Pius IX granted a formal request by the Redemptorists to move the icon to the new church, built on the location of the icon’s earlier home. Pope Pius IX told the Redemptorist Superior General: “Make her known throughout the world!”

 1866 April 26:  a solemn procession and the formal enthronement of the icon took place. Along the procession route the buildings and the roadsides were decorated with flowers, vines and banners. For three days the celebration continued, with solemn High Masses, Benediction, special devotions and sermons each day.Many miracles were reported by pilgrims.


S. MARIA DE PERPETVO SVCCVRSU. Holy Mary of Perpetual Help

1867 June 23: the image was granted a Canonical Coronation. Two golden, jewel-encrusted crowns were blessed, with one crown being placed on the head of the Blessed Virgin and the other on the head of the Infant Jesus.


Notes

[1] [26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.
Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suae : Mulier, ecce filius tuus.
[27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.
Deinde dicit discipulo : Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. [John 19]

[2] Demolished in 188 for the Tiber embankment extensions.

[3] De profundis. A prayer of a sinner, trusting in the mercies of God. The sixth penitential psalm.

[1] Out of the depths I have cried to thee, O Lord:
Canticum graduum. De profundis clamavi ad te, Domine;
[2] Lord, hear my voice. Let thy ears be attentive to the voice of my supplication.
Domine, exaudi vocem meam. Fiant aures tuae intendentes in vocem deprecationis meae.
[3] If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
Si iniquitates observaveris, Domine, Domine, quis sustinebit?
[4] For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word:
Quia apud te propitiatio est; et propter legem tuam sustinui te, Domine. Sustinuit anima mea in verbo ejus;
[5] My soul hath hoped in the Lord.
speravit anima mea in Domino.
[6] From the morning watch even until night, let Israel hope in the Lord.
A custodia matutina usque ad noctem, speret Israel in Domino;
[7] Because with the Lord there is mercy: and with him plentiful redemption.
quia apud Dominum misericordia, et copiosa apud eum redemptio.
[8] And he shall redeem Israel from all his iniquities.
Et ipse redimet Israel ex omnibus iniquitatibus ejus. [Ps 129]

The 'Indicator of the Way'

Measuring 17 x 21 inches (43.2cm x 53.3cm), the icon is painted on poplar wood with a gold leaf background. The Blessed Virgin Mary is depicted wearing a dress of dark red with a blue mantle. She is supporting the infant Jesus with her left arm and his hands are intertwined with her right hand. On the left  side is Saint Michael the Archangel carrying the lance and sponge of the crucifixion of Jesus. On the right is Saint Gabriel the Archangel carrying a cross and nails.

This style of icon is known as a 'hodegetria'. This word is based on the Greek ὁδηγητρία which means 'Indicator of the Way'. In these icons, Mary is the 'Indicator of the Way'.

Our Lord spoke of 'the way' in words that may at first seem daunting:  

How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it![1]  

How fitting that Mary our Mother should offer us help and encouragement by pointing out to us the 'Way' in the very person of Jesus Christ, her son, who said:

I am the way, and the truth, and the life. No man cometh to the Father, but by me. [2]

The presence in the of the instruments of Christ's Passion, borne by St Michael and St Gabriel, reminds us of Christ's invitation to follow Him in His Way of the Cross.

Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.[3]

There are numerous references to 'the way' throughout Scripture. I have included a small selection below.[4]

Notes

[1] [14] How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam!
14 ⸀ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.[Matt 7]

[2] [6] Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.
Dicit ei Jesus : Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me.
6 λέγει αὐτῷ ⸀ὁ Ἰησοῦς· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι’ ἐμοῦ. [John 14]

[3]  [24] Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.
Tunc Jesus dixit discipulis suis : Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me. [Matt 16]

[4] Some references to the 'way' in Scripture:

"My foot hath followed his steps, I have kept his way, and have not declined from it." [Job 23:11]
"Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence."[Psalms 1:1]

"Set me, O Lord, a law in thy way, and guide me in the right path, because of my enemies." [Psalms 26:11]

"Conduct me, O Lord, in thy way, and I will walk in thy truth: let my heart rejoice that it may fear thy name."[Psalms 85:11]

"I have restrained my feet from every evil way: that I may keep thy words." [Psalms 118:101]

"I will shew thee the way of wisdom, I will lead thee by the paths of equity:"[Proverbs 4:11]

"The voice of one crying in the desert: Prepare ye the way of the Lord, make straight in the wilderness the paths of our God."[Isaias (Isaiah) 40:3]

"They shall come with weeping: and I will bring them back in mercy: and I will bring them through the torrents of waters in a right way, and they shall not stumble in it: for I am a father to Israel, and Ephraim is my firstborn." [Jeremias (Jeremiah) 31:9]

The words on the icon

There are five sets of Greek letters on the icon. They are abbreviations of words and the two largest are at the top in capitals:

Mother of God (ΜΡ  ΘΥ)

These are abbreviations for : Μητηρ Θεου (Meter Theou), signifying Mother of God.

This title had been confirmed by the Council of Ephesus in 431 AD which rejected the heretical statements of Nestorius, Patriarch of Constantinople. It solemnly affirmed that Jesus was one person and not two separate persons, yet possessing both a human and divine nature. It published 12 anathemas, the first of which was:

If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Theotokos, inasmuch as in the flesh she bore the Word of God made flesh [as it is written, "The Word was made flesh"] let him be anathema.[1]

Theotokos is often translated as 'Mother of God' or 'God-bearer'. A literal translation, however, would be 'Birth-giver to God'.[2]

Jesus Christ

Next to Mary's son are two abbreviations signifying Jesus Christ. "Jesus" is a transliteration of the Latin Iesus,from the Greek Ιησους (Iēsoûs). This itself is a Hellenisation of the Hebrew יהושע (Yehoshua) or Hebrew-Aramaic ישוע (Yeshua ), (Joshua), meaning "the Lord saves".

"Christ" is His title derived from the Greek Χριστος (Christós), meaning the "Anointed One", a translation of the Hebrew-derived Mashiach ("Messiah"). In the Old Testament, priests, prophets and kings were anointed.[3]  These were types of the threefold role of the Christ: prophet, priest and king. Both the Prophet and the priest stand between God and man. The prophet delivers the word of God to men. In the case of the priest, he offers the sacrifices of people to God. Christ, accordingly, is a prophet who delivers the word of God to us, and He is also the priest who delivers His sacrifice, on our behalf, to God the father.

St Michael and St Gabriel

The abbreviations here expand to ὁ ἀρχάγγελος Μιχαὴλ and ὁ ἀρχάγγελος Γαβριὴλ

ὁ ἀρχάγγελος Μιχαὴλ > archangel Michael
Μιχαήλ: מִיכָאֵל, Michael > quis ut Deus? >  'who is like unto God?'

ὁ ἀρχάγγελος Γαβριὴλ > archangel Gabriel
Γαβριὴλ:גַּבְרִיאֵל, > Fortitudo Dei, > 'strength of God'

Notes

[1] anathema: Latin anathema an excommunicated person, also the curse of excommunication, < Greek ἀνάθεμα , originally ‘a thing devoted,’ but in later usage ‘a thing devoted to evil, an accursed thing’ (see Rom. ix. 3). Originally a variant of ἀνάθημα an offering, a thing set up (to the gods), n. of product < ἀνατιθέναι to set up, < ἀνά up + τιθέναι (stem θε- ) to place.
The great curse of the church, cutting off a person from the communion of the church visible, and formally handing him over to Satan; or denouncing any doctrine or practice as damnable.
[2] Theotokos: Etymology: Greek θεοτόκος adjective, θεός God + -τοκος bringing forth, < stem τεκ-, τοκ-, of τίκτειν to bear.  = Deipara n.
[3] Examples of anointing: the priest Aaron, the prophet Eliseus and the king Saul.

[7] And thou shalt pour the oil of unction upon his head: and by this rite shall he be consecrated.
et oleum unctionis fundes super caput ejus : atque hoc ritu consecrabitur. [Ex 29]

[16] And thou shalt anoint Jehu the son of Namsi to be king over Israel: and Eliseus the son of Saphat, of Abelmeula, thou shalt anoint to be prophet in thy room.
et Jehu filium Namsi unges regem super Israel : Eliseum autem filium Saphat, qui est de Abelmeula, unges prophetam pro te  [3 Kings (1 Kings) 19:16]

[1] And Samuel said to Saul: The Lord sent me to anoint thee king over his People Israel: now therefore hearken thou unto the voice of the Lord:
Et dixit Samuel ad Saul : Me misit Dominus, ut ungerem te in regem super populum ejus Israel : nunc ergo audi vocem Domini. [1 Kings (1 Samuel) 15:1]

Symbolism

Composition

Our Lady is tenderly holding Jesus, her head inclined towards Him. She is supporting Him with her left hand and clasps His hands with her right. Mary is making direct eye contact with us but the fingers of her hands, together with her right arm, form diagonals that shift the focus our gaze towards her son: see our previous post on Our Lady as 'hodegetria' (the 'indicator of the way'). This focus on her son is reinforced by the downward gaze of the Archangels. The Christ Child, secure in the arms of His mother, is looking upwards over His shoulder to His left.

Seat of Wisdom

'One of Mary's titles is 'Sedes Sapientiæ,' the 'Seat of Wisdom'. Mary has this title in her Litany, because the Son of God, who is also called in Scripture the Word and Wisdom of God, once dwelt in her, and then, after His birth of her, was carried in her arms and seated in her lap in His first years. Thus, being, as it were, the human throne of Him who reigns in heaven, she is called the Seat of Wisdom. In the poet's words:—

    His throne, thy bosom blest,
    O Mother undefiled,
    That Throne, if aught beneath the skies,
    Beseems the sinless Child.'[1]

(From notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto.)

[1] Verse seven from a seventeen verse poem: source,The Christian Year (1827). IX. “Bless’d are the pure in heart” By John Keble (1792–1866) (The Purification). John Keble, 1792-1866, ordained Anglican Priest in 1816, tutor at Oxford from 1818 to 1823, published in 1827 a book of poems called The Christian Year, containing poems for the Sundays and Feast Days of the Church Year.

At His right hand

In the icon, Our Lady is situated at the right hand of her son who is gazing heavenwards, towards His Father. Some years after His Ascension, His mother would be assumed into heaven, and take her place of honour at the right hand of her Son, there to be crowned Queen. In the Rosarium Aureum, we pray:

Qui te super aethera
potenter exaltavit:
et in sua dextera
decenter collocavit. Ave Maria.

Who now for thee to glory raised,
     A blessed rest provideth,
At His right hand in honour placed,
     Where He in bliss abideth. Hail Mary.

Eye hath not seen...

Our Lady is gazing directly and deeply into our hearts. The Archangels' gaze is fixed upon Christ. Christ's gaze is turned heavenwards. Which ever we look at it, we face vital questions for our conscience: In our own life, where do we choose to direct our gaze? What do we see? What are our blind spots? Where should we be looking?

The disciples once asked Christ why He spoke in parables. He replied to them:

[13] Therefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand.
Ideo in parabolis loquor eis : quia videntes non vident, et audientes non audiunt, neque intelligunt.
[14] And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.
Et adimpletur in eis prophetia Isaiae, dicentis : Auditu audietis, et non intelligetis : et videntes videbitis, et non videbitis.
[15] For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
Incrassatum est enim cor populi hujus, et auribus graviter audierunt, et oculos suos clauserunt : nequando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.
[16] But blessed are your eyes, because they see, and your ears, because they hear.
Vestri autem beati oculi quia vident, et aures vestrae quia audiunt.
[17] For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them.
Amen quippe dico vobis, quia multi prophetae et justi cupierunt videre quae videtis, et non viderunt : et audire quae auditis, et non audierunt. [Matt 13]

We observe that the expressions in the icon are serious, because sin is deadly serious.With Our Lady's help and through her intercession, however, which she never ceases to offer us, we may yet hope for mercy from her Divine Son, in true contrition and in offering reparation. The Apostle takes up this theme of hope what we may dare to behold one day:

[9] But, as it is written: That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.
Sed sicut scriptum est : Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt illum : [1 Cor 2]

Mary as the Gate of Heaven

Mary makes direct eye contact with us and draws our focus towards her son, Jesus ('God saves'). His heavenly gaze towards His Father should raise our own hearts and minds towards Our Father, in Heaven. Mary was assumed into Heaven after her death and received a Crown and royal privileges. She becomes for us a gateway to Heaven, a gateway through which divine graces are channelled so that we may come to know, love and serve God in this world and be happy with Him forever in the next.

Marian litanies, antiphons and hymns are rich in references to this role. For example:

Queen assumed into heaven : Regina in caelum assumpta;

HAIL, O Queen of Heav'n enthron'd: AVE, Regina caelorum. [Ave Regina Coelorum]

Blessed gate of heaven : felix caeli porta; [Ave Maris Stella]

Gate of heaven, R. pray for us. Ianua caeli, R. ora pro nobis.

Thou gate of heaven’s high Lord, the door through which the light hath poured.
Tu Regis alti janua, Et aula lucis fulgida: [O Gloriosa Virginum]

Hail, Gate of Heaven,
With glory now crowned,
Bring us to safety
Where thy Son is found,
true joy to see.

Paradisi
clavis et ianua,
fac nos duci
quo, Mater, gloria
coronaris. Amen   [Flos Carmeli, 13th century]

Christ's Passion

The angels in the picture are holding instruments of His Passion and death, with the angel on the left bearing the gall, the lance and the reed, while the angel on the right holds the cross and nails. Christ's halo also features His cross.

IESVS NAZARENVS REX IVDAEORVM. JJ Tissot.

The cross has three horizontal crossbeams.

The top one represents the plaque on which Pilate had ordered to be written: Jesus of Nazareth, King of the Jews.

Christ's hands were nailed to the the central crossbeam. The lower crossbeam was a footrest to which Christ's feet were nailed. In many depictions of this cross, the side to Christ's right is higher. This is because the footrest slants upward toward the penitent thief St. Dismas, who was (according to tradition) crucified on Jesus' right, and downwards toward the impenitent thief Gestas. It is also a common perception that the foot-rest points up, toward Heaven, on Christ’s right hand-side, and downward, to Hades, on Christ’s left.[1]


[By User:Tadas12 - Own work by the original uploader. Public Domain]

The falling sandal

Some interpreters see the falling sandal as an indication of the haste shown by the child Jesus as He quickly fled into His mother's arms for safety when He saw the instruments of his own Passion for the first time.

Others see a reference to covenants. According to the Book of Ruth, removing one's sandal means to conclude a contract. Here, Christ is establishing a contract with us, a new and everlasting covenant.[2]

Moses removed his sandals before approaching the burning bush,[3] The burning bush is sometimes seen as prefiguring Mary's perpetual virginity.[4]

We recall that Christ's cousin, the greatest of all the prophets, stated he was unworthy to loosen the straps of Christ's sandals.[5]

The colours

The colours used in the icon have been given various interpretations. Our Lady wears a red tunic and a blue mantle with a green lining. According to some commentators, red is said to be the colour worn by virgins in Palestine at the time of Christ, while blue was the colour worn by mothers. Others say that red represents divinity and blue represents humanity. Mary (blue) was the Theotokos; she carried God within her as her son.[4] Yet others see red as representing humanity and blue as the colour of the heavenly or divine. Adam was created from the earth and his name may derive from the Hebrew אדם ('adam) meaning "to be red", referring to his ruddy colouring or the colour of the earth from which he was formed. There may be a word play on the Hebrew אֲדָמָה ('adamah) "earth").

Notes

[1] [32] And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
et congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat oves ab haedis :
[33] And he shall set the sheep on his right hand, but the goats on his left.
et statuet oves quidem a dextris suis, haedos autem a sinistris.
[34] Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
Tunc dicet rex his qui a dextris ejus erunt : Venite benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi :
[41] Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels.
Tunc dicet et his qui a sinistris erunt : Discedite a me maledicti in ignem aeternum, qui paratus est diabolo, et angelis ejus :
[46] And these shall go into everlasting punishment: but the just, into life everlasting.
Et ibunt hi in supplicium aeternum : justi autem in vitam aeternam. [Matt 25]

[2] [8] So Booz said to his kinsman: Put off thy shoe. And immediately he took it off from his foot.
Dixit ergo propinquo suo Booz : Tolle calceamentum tuum. Quod statim solvit de pede suo.
[9] And he said to the ancients and to all the people: You are witnesses this day, that I have bought all that was Elimelech's, and Chelion's, and Mahalon's, of the hand of Noemi:
At ille majoribus natu, et universo populo : Testes vos, inquit, estis hodie, quod possederim omnis quae fuerunt Elimelech, et Chelion, et Mahalon, tradente Noemi :
[10] And have taken to wife Ruth the Moabitess, the wife of Mahalon, to raise up the name of the deceased in his inheritance lest his name be cut off, from among his family and his brethren and his people. You, I say, are witnesses of this thing.
et Ruth Moabitidem, uxorem Mahalon, in conjugium sumpserim, ut suscitem nomen defuncti in haereditate sua, ne vocabulum ejus de familia sua ac fratribus et populo deleatur. Vos, inquam, hujus rei testes estis. [Ruth 4]

[3] [5] And he said: Come not nigh hither, put off the shoes from thy feet: for the place whereon thou standest is holy ground.
At ille : Ne appropies, inquit, huc : solve calceamentum de pedibus tuis : locus enim, in quo stas, terra sancta est. [Ex 3]

[4] It is said of Christ that He is a “consuming fire” (Hebrews 12:29). The fire burning inside the bush is a symbol of Christ and the bush itself symbolizes the Virgin. In the song of The Burning Bush, sung during the fourth month of the Coptic calendar, the faithful chant:

The burning bush seen by Moses
The prophet in the wilderness;
The fire inside it was aflame
But never consumed or injured it.
The same with the Theotokos; Mary
Carried the fire of Divinity
Nine months in her holy body.

[5] [26] John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not.
Respondit eis Joannes, dicens : Ego baptizo in aqua : medius autem vestrum stetit, quem vos nescitis.
[27] The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.
Ipse est qui post me venturus est, qui ante me factus est : cujus ego non sum dignus ut solvam ejus corrigiam calceamenti. [John 1]

Totus tuus ego sum 
Et omnia mea tua sunt.

Tecum semper tutus sum.

Ad Jesum per Mariam

The Nativity of St John the Baptist

Coincidentally, or providentially, our sister blog is currently posting on St John the Baptist in our study of Fouard's Life of Christ. See Life of Christ.

Baronzio , c1335. NGA Washington.

[24] And when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? a reed shaken with the wind?
Et cum discessissent nuntii Joannis, coepit de Joanne dicere ad turbas : Quid existis in desertum videre? arundinem vento agitatam?

[25] But what went you out to see? a man clothed in soft garments? Behold they that are in costly apparel and live delicately, are in the houses of kings.
Sed quid existis videre? hominem mollibus vestibus indutum? Ecce qui in veste pretiosa sunt et deliciis, in domibus regum sunt.

[26] But what went you out to see? a prophet? Yea, I say to you, and more than a prophet.
Sed quid existis videre? prophetam? Utique dico vobis, et plus quam prophetam :

[27] This is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.
hic est, de quo scriptum est : Ecce mitto angelum meum ante faciem tuam, qui praeparabit viam tuam ante te.

[28] For I say to you: Amongst those that are born of women, there is not a greater prophet than John the Baptist. But he that is the lesser in the kingdom of God, is greater than he.
Dico enim vobis : major inter natos mulierum propheta Joanne Baptista nemo est : qui autem minor est in regno Dei, major est illo. [Luke 7]

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

The Most Sacred Heart of Jesus: Sanctissimi Cordis Domini Nostri Jesu Christi

From the Collect for today's Mass

Deus, qui nobis in Corde Fílii tui, nostris vulneráto peccátis, infinítos dilectiónis thesáuros misericórditer largíri dignáris: concéde, quǽsumus; ut, illi devótum pietátis nostræ præstántes obséquium, dignæ quoque satisfactiónis exhibeámus offícium.

O God, Who in the Heart of Your Son, wounded by our sins, mercifully lavish upon us the infinite riches of love, grant, we beseech You, that as we offer Him the faithful service of our devotion, we may also show forth fitting reparation.

From today's Gospel

Láncea latus eius apéruit. J-J Tissot

In illo témpore: Iudǽi - quóniam Parascéve erat, - ut non remanérent in cruce córpora sábbato - erat enim magnus dies ille sábbati, - rogavérunt Pilátum, ut frangeréntur eórum crura, et tolleréntur. Venérunt ergo mílites: et primi quidem fregérunt crura et alteríus, qui crucifíxus est cum eo. Ad Iesum autem cum veníssent, ut vidérunt eum iam mórtuum, non fregérunt eius crura, sed unus mílitum láncea latus eius apéruit, et contínuo exívit sanguis et aqua. Et qui vidit, testimónium perhíbuit: et verum est testimónium eius. Et ille scit quia vera dicit, ut et vos credátis. Facta sunt enim hæc ut Scriptúra implerétur: Os non comminuétis ex eo. Et íterum alia Scriptúra dicit: Vidébunt in quem transfixérunt.
R. Laus tibi, Christe.

At that time, the Jews, since it was the Preparation Day, in order that the bodies might not remain upon the cross on the Sabbath - for that Sabbath was a solemn day, - besought Pilate that their legs might be broken, and that they might be taken away. The soldiers therefore came and broke the legs of the first, and of the other, who had been crucified with Him. But when they came to Jesus, and saw that He was already dead, they did not break His legs; but one of the soldiers opened His side with a lance, and immediately there came out blood and water. And he who saw it has borne witness, and his witness is true; and he knows that he tells the truth, that you also may believe. For these things came to pass that the Scripture might be fulfilled, Not a bone of Him shall you break. And again another Scripture says, They shall look upon Him Whom they have pierced. [John 19:31-37].

From the Preface

Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: Qui Unigénitum tuum, in Cruce pendéntem, láncea mílitis transfígi voluísti: ut apértum Cor, divínæ largitátis sacrárium, torréntes nobis fúnderet miseratiónis et grátiæ: et, quod amóre nostri flagráre numquam déstitit, piis esset réquies et poeniténtibus pater et salútis refúgium. 

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who didst will that Thine only-begotten Son, while hanging on the cross, should be pierced by a soldier's spear, that the Heart thus opened, a shrine of divine bounty, should pour out on us streams of mercy and grace, and that what never ceased to burn with love for us, should be a resting-place to the devout, and open as a refuge of salvation to the penitent.

Miserere mei, Deus

Miserere mei Deus. (8 December 1983)

[3] Miserere mei, Deus, secundum magnam misericordiam tuam; et secundum multitudinem miserationum tuarum, dele iniquitatem meam. [4] Amplius lava me ab iniquitate mea, et a peccato meo munda me. [5] Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper.

[6] Tibi soli peccavi, et malum coram te feci; ut justificeris in sermonibus tuis, et vincas cum judicaris. [7] Ecce enim in iniquitatibus conceptus sum, et in peccatis concepit me mater mea. [8] Ecce enim veritatem dilexisti; incerta et occulta sapientiae tuae manifestasti mihi. [9] Asperges me hyssopo, et mundabor; lavabis me, et super nivem dealbabor. [10] Auditui meo dabis gaudium et laetitiam, et exsultabunt ossa humiliata.

[11] Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele. [12] Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis. [13] Ne projicias me a facie tua, et spiritum sanctum tuum ne auferas a me. [14] Redde mihi laetitiam salutaris tui, et spiritu principali confirma me. [15] Docebo iniquos vias tuas, et impii ad te convertentur.

[16] Libera me de sanguinibus, Deus, Deus salutis meae, et exsultabit lingua mea justitiam tuam. [17] Domine, labia mea aperies, et os meum annuntiabit laudem tuam. [18] Quoniam si voluisses sacrificium, dedissem utique; holocaustis non delectaberis. [19] Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum, Deus, non despicies. [Ps 50]

[3] Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity. [4] Wash me yet more from my iniquity, and cleanse me from my sin. [5] For I know my iniquity, and my sin is always before me.
[6] To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged. [7] For behold I was conceived in iniquities; and in sins did my mother conceive me. [8] For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me. [9] Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow. [10] To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.
[11] Turn away thy face from my sins, and blot out all my iniquities. [12] Create a clean heart in me, O God: and renew a right spirit within my bowels. [13] Cast me not away from thy face; and take not thy holy spirit from me. [14] Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit. [15] I will teach the unjust thy ways: and the wicked shall be converted to thee.
[16] Deliver me from blood, O God, thou God of my salvation: and my tongue shall extol thy justice. [17] O Lord, thou wilt open my lips: and my mouth shall declare thy praise. [18] For if thou hadst desired sacrifice, I would indeed have given it: with burnt offerings thou wilt not be delighted. [19] A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise. 

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

O MARIA, Virgo et Mater sanctissima

A beautiful prayer of thanksgiving after Communion, from the Roman Missal (with my English translation):

Suavissimus amplexibus strinxisti. Tissot

O MARIA, Virgo et Mater sanctissima, ecce suscepi dilectissimum Filium tuum, quem immaculato utero tuo concepisti, genuisti, lactasti, atque suavissimis amplexibus strinxisti.

O MARY, most holy Virgin and mother, behold I have received thy most beloved Son, Whom thou didst conceive in thy spotless womb, didst bring forth, didst nurse at thy breast, and didst hold tightly in sweetest embrace.

Ecce, cuius aspectu laetabaris et omnibus deliciis replebaris,

Behold Him at Whose sight thou didst rejoice and wert filled with every delight.

illum ipsum tibi humiliter et amanter repraesento et offero tuis brachiis constringendum, tuo corde amandum, sanctissimaeque Trinitati in supremum latriae cultum, pro tui ipsius honore et gloria et pro meis totiusque mundi necessitatibus, offerendum.

Him to thee I humbly and lovingly return; Him I offer to thee to be held fast in thy arms, to be loved in thy heart; Him to the most Holy Trinity I offer in a supreme act of adoration, for thine own honour and glory, and for my needs and for those of all the world.

Rogo ergo te, piissima Mater, impetra mihi veniam omnium peccatorum meorum, uberemque gratiam ipsi deinceps fidelius serviendi, ac denique gratiam finalem, ut eum tecum laudare possim per omnia saecula saeculorum. Amen.

Therefore I beg thee, O dearest Mother, obtain for me forgiveness of all my sins, the precious grace of henceforth serving thee more faithfully and the final grace that with thee I may be able to praise Him through all eternity.

Amen

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Lauda Sion - notes

LAVDA SION SALVATOREM

The 24 verses of Lauda Sion are presented below with a verse translation in English, a French translation, my literal translation in English and my annotations.

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- 1 -

Lauda, Sion,[1] Salvatórem,

lauda ducem[2] et pastórem[3] 

in hymnis[4]  et cánticis.[5] 

Sion, lift up thy voice and sing:

Praise thy Saviour and thy King,

Praise with hymns thy shepherd true.

Loue, Sion, ton Sauveur, loue ton chef et ton pasteur par des hymnes et des cantiques. Praise, O Sion, thy Saviour; praise thy Chief and Pastor in hymns and canticles.

[1] Sion, Zion: perhaps from the Hebrew root ''ṣiyyôn ("castle"); cf Arabic ṣiyya ("dry land") or the Arabic šanā ("protect" or "citadel"); or the Arabic root ṣahî ("ascend to the top") or ṣuhhay ("tower" or "the top of the mountain"). Conquered by David; site of Temple; bui;y on a rock and with access to only perennial source of water in Jerusalem (the Gihon spring). A type of the Church, built on a hill, founded on a rock, a fortress, source of the living waters of Baptism. 

[12] Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:

Psallite Domino qui habitat in Sion; annuntiate inter gentes studia ejus, [Ps 9]

[2]  dux , ducis, c.: a leader, guide, head; chief, captain, commander.

[6] And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.

Et tu Bethlehem terra Juda, nequaquam minima es in principibus Juda : ex te enim exiet dux, qui regat populum meum Israel.[Matt 2]

[3] pastorem: I include here part of a post on our sister website for 5 May 2020: Pastor noster - panem nostrum quotidianum. This seems particularly appropriate on today's Feast of Corpus Christi.

The entry on pastor in the OED revealed the following:

< Anglo-Norman and Middle French pastour, pastor, pastur shepherd, spiritual leader (12th cent. in Old French; French pasteur ) and its etymon classical Latin pāstor shepherd, person who tends flocks and herds, in post-classical Latin also person who has the spiritual care of a body of Christians (Vetus Latina, Vulgate) < pāst- , past participial stem of pāscere to feed, give pasture to (see pascent adj.) + -or -or suffix.

Logeion has the following:

pāstor, ōris, m.: one who feeds; herdsman, shepherd, (pāscō)
pasco, pāvi, pastum, 3, v. a. and n. root pa-; Sanscr. gō-pas, herdsman; Gr. πατέομαι; cf. pabulum, pastor, Pales, panis; perh. also, Penates, penum, to cause to eat, to feed, pasture.

pābulum, ī, n.: feeding material; food, pasturage, pasture

Păles, is, f. the tutelary deity of shepherds and cattle

pānis, is, m. In gen. plur., panium, [from the root pa, to feed; whence also πάομαι, pabulum, and pasco], bread, a loaf.

penates With Vesta and Lar, the household gods of the Romans; strictly the guardians of the store-room for food (penus) 

penus , ūs and ī, m. and f.: also penus, oris, n. (rel. to penes, Penātēs, penetrō), that which is stored within; the household store of provisions; stores, provisions, viands  Cf pantry

Pān, Pānŏs (acc. Pāna), m., = Πάν, Pan, the god of the woods and of shepherds

From Wiktionary:

penus: From Proto-Italic *penos, from Proto-Indo-European *pén-os (“food”), from *pen-. Compare penes, Lithuanian penė́ti (“to feed”)

From  the Indo-European Etymological Dictionary - Indogermanisches Etymologisches Woerterbuch (JPokorny)

Root / lemma[A lexical item as it is presented, usually in a standardized form, in a dictionary entry; a definiendum.] : pap(p)aEnglish meaning: Daddy; mealGerman meaning: Kinderlallwort for `Vater; Speise'Material: Gr. πάππα Vok., -ου Gen. `Papa', πάπας πατρὸς ὑποκόρισμα, πάππος `grandfather' (out of it lat. pappus), παππίᾱς `Vöterchen', παππάζειν `Papa say'; skyth. Ζεῦς Παπαῖος; lat. pāpa, pappa Kinderlallwort for `dish, food; father', pappō -āre `eat'; nhd. pappen `eat'; pappo (papo), āre, v. a., to eat pap, to eat:
Root / lemma: appaEnglish meaning: fatherGerman meaning: `Vater'; LallwortMaterial: compare gr. ἄππα, ἀπφά, ἄπφα, ἀπφῦς (Theokrit) `dad'; toch. В appakke `father' (this -(a)kke from ammakki `Mutter').References: WP. I 47.

pa/pe and be/be: The sources suggest a root meaning food (grass, hay etc for livestock). Could this also be the root of Bethlehem, usually understood as “house of bread” or “house of meat:” accordingly, “house of food.”

This cursory examination suggests the following reflections:

The pater (father) is chiefly responsible for feeding his family. Similarly, the pastor (shepherd) is responsible for ensuring his sheep and lambs have pasture (food). Abel offered a lamb in sacrifice to his heavenly Father. The patriarch Joseph pastured his sheep near Bethlehem. David, born in Bethlehem, was a shepherd (pastor) watching his flocks nearby. Lambs were offered as sacrifices in the Temple at Jerusalem. One thousand years later, shepherds (pastores) were watching their flocks by night when an angel of the Lord appeared to them; these pastores went straightaway to Bethlehem, the "House of Bread/Flesh/Food". Tradition has it that they offered lambs as gifts. There they saw the chief Shepherd Himself, laid in a "manger" (where food is offered for animals). The baby was later to be identified by His cousin John as the "Lamb of God"; He would call Himself the pastor bonus (the good shepherd). To provide nourishment for His listeners, He multiplied bread in the miracle of the feeding of the five thousand. He, the good shepherd, would offer to feed His flock with Himself (St John, chapter 6). At the Last Supper, He offered the first Mass and gave Himself to His Apostles under the form of bread (panis) as they made their first Holy Communion, partaking of the body, blood, soul and divinity of the Word made flesh.

"Baby" ("bébé" etc) derives perhaps from a man's first utterance after birth - "baaa!" (cf vāgĭo, īvi or ĭi, 4, v. n. of young children, to cry, squall) After all, do not  children call lambs "baa lambs" and are not sheep immortalised in nursery rhymes as "Baa baa black sheep"?

What a tightly woven miracle of etymological strands, deserving a lengthier study and showing once again how words all seem to point to the Word: In principio erat Verbum...

Updates
feast, fête, fiesta, Fest, festessen, Festmahl 
le pain (Fr), el pan (Sp), il pane (It)
pasta,panini (It)
pastie
PÂTE nom féminin: xiie siècle, paste. Issu du latin pasta, « pâte (de farine) », emprunté du grec pastê, « bouillie », lui-même tiré de passein, « saupoudrer ».
PÂTÉ nom masculin: xiie siècle, pasté. Dérivé de pâte.

[4] hymnus: ὕμνος; song of praise.

[5] canticum ī, n: song, chant, canticle.

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- 2 -

Quantum potes, tantum aude:

quia maior omni laude,

nec laudáre súfficis.

All thou canst, do thou endeavour:

Yet thy praise can equal never

Such as merits thy great King.

Ose de tout ton pouvoir, car il est plus grand que toute louange et à le louer tu ne suffis pas.

However much you can, so much attempt; for He is greater than any praise and to praise Him thou are not sufficient

quantum:adv as much as, so much as
possum , potuī, posse, irreg. n.: to be able; can
tantum : (adv.), so much, 6.877; just so much; only
aude: 2nd pers sing imperative from audeō, ausus sum, semi-dep., 2, a. and n.: to dare; with inf., freq.; dare, venture upon, attempt, with acc., et al.; to venture
laus , laudis, f.: praise

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- 3 -

Laudis thema speciális,

panis vivus et vitális

hódie propónitur.

See today before us laid

The living and life-giving Bread,

Theme for praise and joy profound.

Un thème de louange spéciale, le pain vivant et vivifiant, aujourd'hui nous est proposé.

A theme of special praise, living and life-giving bread, this day is proposed.

vītālis, e: adj. (vīta), pertaining to life; essential to life, vital

[51] I am the living bread which came down from heaven.Ego sum panis vivus, qui de caelo descendi.[John vi]

[54] Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.Dixit ergo eis Jesus : Amen, amen dico vobis : nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis.
[55] He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam : et ego resuscitabo eum in novissimo die.[John vi]

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- 4 -

Quem in sacræ mensa cenæ

turbæ fratrum duodénæ

datum non ambígitur.

The same which at the sacred board

Was, by our incarnate Lord,

Giv'n to His Apostles round.

Lors du repas de la sainte Cène, au groupe des Douze ses frères, il fut donné, n'en doutons pas.

Which, during the meal of the holy Supper, to the group of  (His) twelve brethren, was given; it is not disputed.

mēnsa, ae, f.: a table,; dish, food, viands ; course of food; meal.

cēna (not coena, caena), ae, f a dinner, principal meal (anciently taken at noon, afterwards later): cena is used in the New Testament in reference to the (Last) Supper.

[9] And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.Et dixit mihi : Scribe : Beati qui ad coenam nuptiarum Agni vocati sunt; et dixit mihi : Haec verba Dei vera sunt.[Apoc 19]

amb-ĭgo, ĕre. To argue, debate about something

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- 5 -

Sit laus plena, sit sonóra,

sit iucúnda, sit decóra

mentis iubilátio.

Let the praise be loud and high:

Sweet and tranquil be the joy

Felt today in every breast.

Que la louange soit pleine, qu'elle soit sonore, qu'elle soit joyeuse, qu'elle soit belle, la jubilation de l'esprit.

Let praise be full, let it be resounding, let it be sweet, let it be graceful, an exultation of the spirit.

sonōrus, a, um: adj. (sonor), loud-sounding; roaring; ringing, resounding;
iūcundus, a, um: (adj.), pleasant, sweet, delightful
decōrus, a, um: adj. (decor), fit, proper, becoming; graceful, beautiful
mēns, mentis, f.: the thinking faculty; rational soul; reason, intellect, mind.; sense; disposition; spirit; heart
jubilatio: from jūbĭlo, āvi, ātum, 1, v. n. and Ia. [jubilum], to shout, to raise a shout of joy: loud utterance of joy; exultation, rejoicing, gladness;

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- 6 -

Dies enim sollémnis agitur,

in qua mensæ prima recólitur

huius institútio.

On this festival divine

Which records the origin

Of the glorious Eucharist.

Car nous vivons ce jour solennel qui de cette table entend célébrer l'institution première.

For the solemn day is fulfilled in which the first institution of this meal is worked anew.

agitur: it is accomplished

rĕ-cŏlo, cŏlŭi, cuitum, 3, v. a., to till or cultivate again, to work anew.

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- 7 -

In hac mensa novi Regis,

novum Pascha[1] novæ legis

Phase[2] vetus términat.

On this table of the King,

Our new Paschal offering

Brings to end the olden rite.

À cette table du nouveau Roi, la nouvelle Pâque de la nouvelle Loi met un terme à la phase ancienne.

On this table of the new King, the new Pasch of the new Law brings to an end the old Passover

mēnsa, ae, f.: a table,; dish, food, viands ; course of food; meal.
[1] Pascha:

[15] And he said to them: With desire I have desired to eat this pasch with you, before I suffer.Et ait illis : Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar. [Luke 22][7] Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus.[1 Corinth 5]

[2] Phase, n. indecl., I the Passover, a Jewish feast commemorative of the rescue of the first-born among the Jews from the destruction which visited the Egyptians: est enim Phase (id est transitus) Domini, Vulg. Exod. 12, 11: factum est Phase, id. 4 Reg. 23, 22.— II Transf., the sacrifice offered at the Passover, the paschal lamb: immolare, Vulg. 2 Par. 35, 11; id. Deut. 16, 2.
vetus , eris: (adj.), old, aged, freq.; ancient, early, former, 

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- 8-

Vetustátem nóvitas,

umbram fugat véritas,

noctem lux elíminat.

Here, for empty shadows fled,

Is reality instead,

Here, instead of darkness, light.

La nouveauté chasse la vieillerie, la vérité l'ombre, la lumière dissipe la nuit.

The new replaces the old, truth the darkness, light turns out the night;

vetustās, ātis, f.: oldness; age, antiquity; length of time, duration, continuance

fugō, āvī, ātus, 1, a.: to put to flight, drive; make to vanish, drive away

ē-līmĭno, no perf., ātum, 1, v. a., to turn out of doors.  From līmen, inis, n.: a threshold

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- 9 -

Quod in cœna Christus gessit,

faciéndum hoc expréssit

in sui memóriam.[1]

His own act, at supper seated

Christ ordain'd to be repeated

In His memory divine;

Ce que fit le Christ à la Cène, il nous ordonna de le faire en mémoire de lui.

That which at the (Last) Supper Christ did, this He commanded to be done in memory of Him.

cēna (not cœna, caena), ae, f a dinner, principal meal (anciently taken at noon, afterwards later): cena is used in the New Testament in reference to the (Last) Supper.
gessit: from gerō, gessī, gestus, 3, a.: to carry, bear; wear; achieve, manage; do (of conduct)
ex-prĭmo, pressi, pressum, 3, v. a.  to represent, form, model, portray, express.

[1]  [19] And taking bread, he gave thanks, and brake; and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.

Et accepto pane gratias egit, et fregit, et dedit eis, dicens : Hoc est corpus meum, quod pro vobis datur : hoc facite in meam commemorationem.[Luke xxii]

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Docti sacris institútis,

panem, vinum in salútis

consecrámus hóstiam.

Wherefore now, with adoration,

We, the host of our salvation,

Consecrate from bread and wine.

Instruits par ses saints préceptes, nous consacrons le pain et le vin, en offrande sacrificielle pour le salut.

Learned in the rites instituted, we consecrate bread and wine as a sacrifice unto salvation.

doctus , a, um: well-informed; learned, wise, experienced, skillful.

sacrum ī, n sacer, something consecrated, a holy thing; sacred act, religious rite
hostia , ae, f.: a sacrificial animal; victim, sacrifice.

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Dogma datur Christiánis,

quod in carnem transit panis

et vinum in sánguinem.

Hear, what holy Church maintaineth,

That the bread its substance changeth

Into Flesh, the wine to Blood.

Ce dogme est donné aux chrétiens : le pain se change en chair, et le vin en sang.

Dogma is given to Christians, that bread is transubstantiated into flesh and wine into blood.

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Quod non capis, quod non vides,

animosa fírmat fides,

præter rerum órdinem.

Doth it pass thy comprehending?

Faith, the law of sight transcending

Leaps to things not understood.

Ce que tu ne comprends ni ne vois, une ferme foi te l'assure, hors de l'ordre naturel.

What you do not grasp, what you do not see, living Faith assures, beyond the (natural) order of things.

  

animōsus, a, um: courageous, full of spirit, bold, full of life, living, animate

fīrmō, āvī, ātus, 1, a.: to make firm or strong; make steady, assure.

praeter : (prep. w. acc.), beyond,

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Sub divérsis speciébus,

signis tantum, et non rebus,

latent res exímiæ.

Here beneath these signs are hidden

Priceless things, to sense forbidden,

Signs, not things, are all we see.

Sous diverses espèces, signes seulement et non réalités, des réalités sublimes se cachent.

Under different species, signs only and not realities, sublime realities are concealed

eximius , a, um: adj. (eximō), exceptional; choice, select; distinguished.

latent: from lateō, uī, 2, n. and a.: to be hidden, lie concealed.

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Caro cibus, sanguis potus:

manet tamen Christus totus

sub utráque spécie.

Flesh from bread, and Blood from wine,

Yet is Christ in either sign,

All entire, confessed to be.

La chair est une nourriture, le sang un breuvage, pourtant le Christ total demeure sous l'une et l'autre espèce.

The flesh is food, the blood is drink, but Christ remains complete under each species.

uterque , utraque, utrumque: each (of two); both.

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A suménte non concísus,

non confráctus, non divísus:

ínteger accípitur.

They, who of Him here partake,

Sever not, nor rend, nor break:

But, entire, their Lord receive.

On le prend sans le déchirer, ni le briser, ni le diviser, il est reçu tout entier.

By the recipient not cut, not broken in pieces, not divided, He is received in His integrity.

sūmō, sūmpsī, sūmptus: to take up; to take, accept, receive;
con-cīdo, cīdi, cīsum, 3, v. a. caedo, to cut up, cut through, cut away, cut to pieces 
confringo, frēgi, fractum, 3, v. a. frango, to break in pieces 
integer , gra, grum: undiminished; entire; 

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Sumit unus, sumunt mille:

quantum isti, tantum ille:

nec sumptus consúmitur.

Whether one or thousands eat:

All receive the self-same meat:

Nor the less for others leave.

Un seul le prend, mille le prennent, autant celui-ci, autant ceux-là le consomment sans le consumer.

One receives, a thousand receive: as much for the latter as for the former; He (Who is) received is not used up.

cōnsūmō, sūmpsī, sūmptus, 3, a.: to take entirely; use up, devour, consume.

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Sumunt boni, sumunt mali

sorte tamen inæquáli,

vitæ vel intéritus.

Both the wicked and the good

Eat of this celestial Food:

But with ends how opposite!

Les bons le prennent, les méchants le prennent, mais pour un sort inégal, ici de vie, là de ruine.

The good receive, the wicked receive, but with unequal lot: life or destruction.

sors , sortis, f.: a lot; fate, lot, destiny, fortune, condition 
intĕrĭtus, ūs, m. intereo, : destruction, ruin, annihilation

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Mors est malis, vita bonis:

vide, paris sumptiónis

quam sit dispar éxitus.

Here 't is life: and there 't is death:

The same, yet issuing to each

In a difference infinite.

Il est mort aux méchants, vie aux bons : vois d'une même manducation combien l'issue est dissemblable !

Death for the wicked, life for the good; see of one and the same reception how different the outcome.

pār, paris: (adj.), equal
dis-par, ăris, adj., unlike, dissimilar, different, unequal
exĭtus, ūs, m. end, close, conclusion, termination

[27] Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.[29] For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. [1 Cor xi]

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Fracto demum sacraménto,

ne vacílles, sed meménto,

tantum esse sub fragménto,

quantum toto tégitur.

Nor a single doubt retain,

When they break the Host in twain,

But that in each part remains

What was in the whole before.

Le sacrement enfin rompu, ne vacille pas, mais souviens-toi qu'il est sous chaque fragment comme sous le tout il se cache.

The sacrament finally fragmented, do not waver but remember that He is hidden as much under each fragment as He is under the whole.

frangō, frēgī, frāctus, 3, a: to break; crush, grind.
dēmum: (adv.), at length, at last
văcillo āvi, ātum, 1, v. n. to waver, hesitate, stagger
tegō, tēxī, tēctus, 3, a.: to cover

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Nulla rei fit scissúra:

signi tantum fit fractúra:

qua nec status nec statúra

signáti minúitur.

Since the simple sign alone

Suffers change in state or form:

The signified remaining one

And the same for evermore.

Nulle division n'est réalité, le signe seulement se fractionne, et par là, de ce qui est signifié ni l'état ni la stature n'est amoindri.

No dividing of a real thing has been effected, only the fragmentation of a sign, by which neither the condition nor the size of that which is signified is diminished.

scissūra, ae, f. id., a tearing, rending, dividing; a rent, cleft, scissure  
fractūra, ae, f. frango, a breach, fracture, cleft: 
status , ūs, m.: a standing; position, state, condition 
statūra ae, f  height, size, stature
mĭnŭo, ŭi, ūtum, 3, v. a. and n. to make smaller, to lessen, diminish;

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Ecce panis Angelórum,

factus cibus viatórum:

vere panis filiórum,

non mitténdus cánibus.

Behold the Bread of Angels,

For us pilgrims food, and token

Of the promise by Christ spoken,

Children's meat, to dogs denied.

Voici le pain des anges fait aliment des voyageurs, vrai pain pour les fils, à ne pas jeter aux chiens.

Behold the bread of Angels made the food of wayfarers; truly bread for the children, not to be cast to the dogs.

viātor, ōris, m.: a wayfarer, traveler

[26] Who answering, said: It is not good to take the bread of the children, and to cast it to the dogs.
Qui respondens ait : Non est bonum sumere panem filiorum, et mittere canibus.
[27] But she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters.
At illa dixit : Etiam Domine : nam et catelli edunt de micis quae cadunt de mensa dominorum suorum.
[28] Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.
Tunc respondens Jesus, ait illi : O mulier, magna est fides tua : fiat tibi sicut vis. Et sanata est filia ejus ex illa hora. [Matt xv.]

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In figúris præsignátur,

cum Isaac immolátur:

agnus paschæ deputátur:

datur manna pátribus.

Shewn in Isaac's dedication,

In the manna's preparation:

In the Paschal immolation,

In old types pre-signified.

D'avance il est signifié en figures, lorsqu'Isaac est immolé, que l'agneau pascal est sacrifié, que la manne est donnée à nos pères.

In figures it is foreshadowed: when Isaac is offered in sacrifice, when the Paschal lamb is sacrificed, when manna is given to the fathers.

prae-signo, āre, v. a.,to mark before
immolō, āvī, ātus, 1, a.: to sprinkle the sacred meal upon the victim; to immolate, sacrifice,
dē-putō āvī, ātus, āre, cut off, prune:
manna, man, manhu, neutr. indecl., and manna, ae, f. Hebrew, the manna of the Hebrews

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Bone pastor, panis vere,

Iesu, nostri miserére:

tu nos pasce, nos tuére:

tu nos bona fac vidére

in terra vivéntium.

Jesu, shepherd of the sheep:

Thou thy flock in safety keep,

Living bread, thy life supply:

Strengthen us, or else we die,

Fill us with celestial grace.

Bon Pasteur, vrai pain, Jésus, aie pitié de nous ! Toi, nourris-nous, défends-nous ! Fais-nous voir nos biens dans la terre des vivants.

O Good Shepherd, true Bread (of life), Jesus, have mercy on us; do Thou feed us, keep us safe; do Thou make us to see good things in the land of the living.

pāscō, pāvī, pāstus, 3, a. and n.: to furnish with food; to feed; 
tueor , tuitus or tūtus sum, 2, dep. a. to look to, care for, keep up, uphold, maintain, support, guard, preserve, defend, protect

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Tu, qui cuncta scis et vales:

qui nos pascis hic mortáles:

tuos ibi commensáles,

coherédes et sodáles

fac sanctórum cívium.

Amen. Allelúia.

Thou, who feedest us below:

Source of all we have or know:

Grant that with Thy Saints above,

Sitting at the feast of love,

We may see Thee face to face.

Amen. Alleluia.

Toi qui sais et peux tout, qui nous nourris ici-bas mortels, rends-nous là-haut les commensaux, cohéritiers et compagnons de la cité des saints. Amen

Thou Who knowest  and canst do all things, Who givest food unto us mortals here (below), do Thou make us to be Thy table companions on high, co-heirs and  friends of the Holy citizens (the saints in Heaven).

vălĕo, ŭi, ĭtum, 2, v. n to have the power or strength, be in condition to do something
commensalis 1 (adj. or sb.) commensal, (one) sharing the same table
sodālis, e, c.: a comrade, companion
cīvis, is, c.: a citizen

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam