St. John Eudes prayer to the Sacred Heart of Jesus (translated into English).

            O Heart all loveable and all loving of my Savior, be the Heart of my heart, the Soul of my soul, the Spirit of my spirit, the Life of my life and the sole principle of all my thoughts, words and actions, of all the faculties of my soul and of all my senses, both interior and exterior. Amen.

Wednesday's Good Reading: First Sermon on the Ascention of the Lord by Pope Saint Leo I, Magnus (translated into Portuguese).

 

1. Cristo ressuscitado aparece e a dúvida dos discípulos confirma a fé

Hoje, caríssimos, completam-se os quarenta dias santificados, dispostos segundo um plano sagrado e empregados para nossa instrução, a contar da bem-aventurada e gloriosa ressurreição de nosso Senhor Jesus Cristo, quando o poder divino reergueu no terceiro dia o verdadeiro templo de Deus, destruído pela impiedade dos judeus. O Senhor prolonga a sua presença corporal durante este espaço de tempo, para munir das provas necessárias a fé na sua ressurreição.

A morte de Cristo turbara muito os corações dos discípulos; certo torpor de desconfiança havia-se insinuado nos espíritos opressos de tristeza, por causa do suplício da cruz, do último suspiro e do sepultamento do corpo exânime. Por isso, quando as santas mulheres, como narra a história evangélica, anunciaram que a pedra havia sido rolada do túmulo, o sepulcro estava vazio e os anjos tinham testemunhado que o Senhor vivia, as suas palavras pareceram aos apóstolos e aos outros discípulos uma espécie de delírio.

O Espírito de verdade não teria permitido que tal hesitação e vacilação proveniente da fraqueza humana penetrassem na mente dos seus pregadores, se aquela trépida solicitude, a dúvida e a curiosidade, não lançassem os fundamentos da nossa fé. Por meio dos apóstolos eram socorridas as nossas perturbações e os nossos perigos. Por eles aprendíamos como vencer as calúnias dos ímpios e os argumentos da sabedoria terrena. Vendo, instruíram-nos; ouvindo, ensinaram-nos; tocando, confirmaram-nos. Demos graças pela economia divina e pela necessária lentidão dos nossos santos pais! Duvidaram para que não duvidássemos nós.

 

2. Importantes acções de Cristo nesses dias

Não passaram inutilmente, caríssimos, os dias decorridos entre a ressurreição e a ascensão do Senhor, mas neles se corroboram grandes sacramentos, foram revelados profundos mistérios. Neles eliminou-se o medo da morte cruel e manifestou-se a imortalidade não apenas da alma, mas também a do corpo. Neles, pelo sopro do Senhor, infundiu-se o Espírito Santo nos apóstolos todos; ao bem-aventurado apóstolo Pedro, com primazia, foi entregue após as chaves do reino, o cuidado das ovelhas do Senhor.

Nesses dias, o Senhor juntou-se como terceiro companheiro aos dois discípulos em viagem (Lc 24,15) e para expelir as trevas da nossa dúvida, censura a lentidão destes temerosos e hesitantes. Os seus corações iluminados concebem a chama da fé; de tépidos tornam-se ardentes ao explicar-lhes o Senhor as Escrituras. Na fracção do pão abrem-se os olhos dos convivas. Muito mais felizes esses olhos que se abrem e vêem manifesta a glória da natureza do Senhor do que os dois primeiros membros do género humano que verificaram a confusão causada pela própria prevaricação.

 

3. As chagas confirmam os corações vacilantes dos discípulos

Entre esses e outros milagres, quando os discípulos estavam agitados por trepidantes cogitações, o Senhor apareceu no meio deles, dizendo-lhes: “Paz a vós!” (Lc 24,36; Jo 20,26). Para dissipar as opiniões que eles revolviam no coração (julgavam ver um espírito e não um corpo), repreendeu os juízos discordantes da verdade, apresentou aos olhos dos que duvidavam as cicatrizes que lhe restavam da crucificação nas mãos e nos pés, e convidou-os a tocá-las cuidadosamente.

No intuito de se curarem as feridas dos corações descrentes, foram conservados os sinais dos cravos e da lança, de modo que acreditassem, não por crença dúbia, mas com firme conhecimento, que haveria de partilhar o trono de Deus Pai aquela natureza que havia jazido no sepulcro.

 

4. A ascensão enche de alegria aqueles que a morte fizera tímidos e a ressurreição deixara na dúvida

Durante o tempo, caríssimos, decorrido entre a ressurreição e a ascensão do Senhor, a Providência de Deus estabeleceu, ensinou e insinuou diante dos olhos e dos corações dos seus, que reconhecessem ter o Senhor Jesus Cristo verdadeiramente ressuscitado, como verdadeiramente havia nascido, sofrido e morrido. Os bem-aventurados apóstolos e todos os discípulos, atemorizados com a morte na cruz e de fé oscilante na ressurreição, de tal modo se fortaleceram com a evidência da verdade que a subida do Senhor aos céus não somente não os entristeceu, mas ao contrário encheu-os de grande alegria (Lc 24,52).

E, em verdade, grande e inefável motivo de júbilo era elevar-se, na presença duma santa multidão, uma natureza humana acima da dignidade de todas as criaturas celestes, ultrapassar as ordens angélicas e subir mais alto que os arcanjos, e nem assim atingir o termo da sua ascensão senão quando, assentada junto do eterno Pai, fosse associada ao trono de glória daquele a cuja natureza estava unida no Filho. A ascensão de Cristo, portanto, é nossa exaltação e para lá onde precedeu a glória da Cabeça, é atraída também a esperança do Corpo. Exultemos, caríssimos, repletos de gáudio e alegremo-nos com piedosa acção de graças!

Hoje não só fomos firmados como possuidores do paraíso, mas até penetramos com Cristo no mais alto dos céus, tendo obtido, pela inefável graça de Cristo, muito mais do que perdêramos por inveja do diabo. Aqueles que o virulento inimigo expulsou da felicidade da habitação primitiva, o Filho de Deus, tendo-os incorporado a si, colocou-os à direita do Pai. Ele, que vive e reina com o Pai na unidade do Espírito Santo, por todos os séculos dos séculos. Amém.

Friday's Sung Word: "Veni, Redemptor Gentium" by St. Ambrose of Milan (in Latin and English)

Veni, redemptor gentium;
ostende partum Virginis;
miretur omne saeculum:
talis decet partus Deum.
    
Non ex virili semine,
Sed mystico spiramine
Verbum Dei factum caro
Fructusque ventris floruit.
    
Alvus tumescit Virginis,
Claustra pudoris permanent,
Vexilla virtutum micant,
Versatur in templo Deus.

Procedens de thalamo suo,
Pudoris aula regia,
Geminae gigas substantiae,
Alacris ut currat viam.

Egressus ejus a Patre,
Regressus ejus ad Patrem:
Excursus usque ad inferos
Recursus ad sedem Dei.
    
Praesepe jam fulget tuum,
Lumenque nox spirat novum,
Quod nulla nox interpolet,
Fideque jugi luceat.
    
Sit, Christe, rex piissime,
tibi Patrique gloria
cum Spiritu Paraclito,
in sempiterna saecula.

Come, thou Redeemer of the earth,
Come manifest thy virgin birth:
All lands admire, all times applaud:
Such is the birth that fits our God.

Forth from his chamber goeth he,
That royal home of purity,
A giant in twofold substance one,
Rejoicing now his course to run.

The Virgin’s womb that glory gained,
Its virgin honor is still unstained.
The banners there of virtue glow;
God in his temple dwells below.

From God the Father he proceeds,
To God the Father back he speeds;
Runs out his course to death and hell,
Returns on God’s high throne to dwell. 

O Equal to thy Father, thou!
Gird on thy fleshly mantle now;
The weakness of our mortal state
With deathless might invigorate.

Thy cradle here shall glitter bright,
And darkness breathe a newer light,
Where endless faith shall shine serene,
And twilight never intervene.

All laud, eternal Son, to thee
Whose advent sets thy people free,
Whom with the Father we adore,
And Holy Ghost, for evermore. 

 

 You can listen "Veni, Redemptor Gentium" here.

"Te Deum" by Bishop St. Ambrose of Milan and Bishop St. Augustine of Hippo (in Latin and Portuguese)

 

Te Deum

    Te Deum laudamus: te Dominum confitemur.

    Te æternum Patrem omnis terra veneratur.

    Tibi omnes Angeli; tibi cæli et universæ Potestates;

    Tibi Cherubim et Seraphim incessabili voce proclamant:

    Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.

    Pleni sunt cæli et terra maiestatis gloriæ tuæ

    Te gloriosus Apostolorum chorus,

    Te Prophetarum laudabilis numerus,

    Te Martyrum candidatus laudat exercitus.

    Te per orbem terrarum sancta confitetur Ecclesia,

    Patrem immensæ maiestatis:

    Venerandum tuum verum et unicum Filium;

    Sanctum quoque Paraclitum Spiritum.

    Tu Rex gloriae, Christe.

    Tu Patris sempiternus es Filius.

    Tu ad liberandum suscepturus hominem,

    non horruisti Virginis uterum.

    Tu, devicto mortis aculeo,

    aperuisti credentibus regna caelorum.

    Tu ad dexteram Dei sedes, in gloria Patris.

    Iudex crederis esse venturus.

    Te ergo quaesumus, tuis famulis subveni:

    quos pretioso sanguine redemisti.

    Aeterna fac cum sanctis tuis in gloria numerari.

    (Adicionado posteriormente, contendo trechos do Salmos:)

    Salvum fac populum tuum, Domine, et benedic hereditati tuae.

    Et rege eos, et extolle illos usque in aeternum.

    Per singulos dies benedicimus te;

    Et laudamus Nomen tuum in saeculum, et in saeculum saeculi.

    Dignare, Domine, die isto sine peccato nos custodire.

    Miserere nostri Domine,

    miserere nostri.

    Fiat misericordia tua, Domine, super nos,

    quemadmodum speravimus in te.

    In te, Domine, speravi: non confundar in aeternum.

 

 

You can listen "Te Deum" with music of Felix Mendelssohn Bartholdy (MWV B 15) aqui.

 

A Vós, ó Deus

    A Vós, ó Deus, louvamos e por Senhor nosso Vos confessamos.

    A Vós, ó Eterno Pai, reverencia e adora toda a Terra.

    A Vós, todos os Anjos, a Vós, os Céus e todas as Potestades;

    A Vós, os Querubins e Serafins com incessantes vozes proclamam:

    Santo, Santo, Santo é o Senhor Deus dos Exércitos!

    Os Céus e a Terra estão cheios da vossa glória e majestade.

    A Vós, o glorioso coro dos Apóstolos,

    A Vós, a respeitável assembleia dos Profetas,

    A Vós, o brilhante exército dos mártires engrandece com louvores!

    A Vós, Eterno Pai, Deus de imensa majestade,

    Ao Vosso verdadeiro e único Filho, digno objecto das nossa a adorações,

    Do mesmo modo ao Espírito Santo, nosso consolador e advogado.

    Vós sois o Rei da Glória, ó meu Senhor Jesus Cristo!

    Vós sois Filho sempiterno do vosso Pai Onipotente!

    Vós, para vos unirdes ao homem e o resgatardes

    não Vos dignastes de entrar no casto seio duma Virgem!

    Vós, vencedor do estímulo da morte,

    abristes aos fiéis o Reino dos Céus,

    Vós estais sentado à direita de Deus,

    no glorioso trono do vosso Pai!

    Nós cremos e confessamos firmemente

    que de lá haveis de vir a julgar no fim do mundo.

    A Vós portanto rogamos que socorrais os vossos servos

    a quem remistes com o Vosso preciosíssimo Sangue.

    Fazei que sejamos contados na eterna glória,

    entre o número dos Vossos Santos.

    Salvai, Senhor, o vosso povo e abençoai a vossa herança,

    E regei-os e exaltai-os eternamente para maior glória vossa.

    Todos os dias Vos bendizemos

    E esperamos glorificar o vosso nome agora e por todos os séculos.

    Dignai-Vos, Senhor, conservar-nos neste dia e sempre sem pecado.

    Tende compaixão de nós, Senhor,

    compadecei-Vos de nós, miseráveis.

    Derramai sobre nós, Senhor, a vossa misericórdia,

    pois em Vós colocamos toda a nossa esperança.

    Em Vós, Senhor, esperei; não serei confundido.

“Audita tremendi” by Pope Gregory VII (translated into English)

 

Gregory, bishop, servant of the servants of God, to all Christ’s faithful who receive this letter, greeting and apostolic benediction.

 When we heard of the severity of the awesome judgment that the hand of God visited on the land of Jerusalem, we and our brothers were disturbed by such a great horror, afflicted by such sorrows, that we scarcely knew what to do or what we should do, save that the psalmist laments and says, ‘‘O God, the gentiles have invaded your inheritance, they have sullied your holy temple, they have laid waste Jerusalem; they have left the dead bodies of your saints as meat for the beasts of the earth and food the birds of the air . . .’’ [Ps 78:1–2]. In fact, because of the conflict which the malice of [Christian] men has recently brought on the land by the inspiration of the devil, Saladin approached those parts with a host of armed troops. They were confronted by the king and the bishops, the Templars and the Hospitallers, the barons and the knights, with the people of the land, and with the Lord’s cross (through which from memory and faith of the suffering of Christ, who hung there and redeemed the human race, was believed to be a sure safeguard and a desired defense against the attacks of the pagans), and after the battle was joined, our side was defeated and the Lord’s cross was captured. The bishops were slaughtered, the king captured, and almost all our men were either put to the sword or taken prisoner. Very few are believed to have escaped. Also, the Templars and Hospitallers were beheaded in his [Saladin’s] presence. With the army defeated, we do not think our letter can explain how they next invaded and seized every place so that only a few remained outside their power. Still, though we use the words of the prophet: ‘‘Who will give me water for my head and a font of tears for my eyes, and I will weep night and day for the death of my people’’ [Jer 9:1], we ought not despair now and decide to mistrust and believe that God is so angry with his people that in his anger with their commission of a multitude of sins he will not quickly pardon when he is pleased by their penance and, after tears and groans, will lead them to exaltation.

Indeed, whoever does not mourn at least in his heart in so great a cause for sorrow not only is ignorant of the Christian faith, which teaches us to join in all suffering, but of our very humanity. For from the magnitude of the dangers and their barbarous ferocity thirsting for the blood of Christians, and adding all their power in this cause to profane the holy and erase the name of God from that land, whoever thinks we should be silent should decide. Of course, when the prophets worked previously with total desire, later the apostles and their followers worked so that divine worship should be in that land and should spread from it to every part of the world by every means great and wonderful. God, through whom all things were made, who wished to take on flesh through his divine wisdom and his incomprehensible mercy and desired to achieve our salvation through the weakness of our flesh, hunger, thirst, the cross, death and resurrection, according to the words ‘‘And he has worked salvation in the midst of the land’’ [Ps 73:12] has himself decided to work for this end. Neither can tongue speak nor the senses understand what that land has now suffered, how much it has suffered for us and for all Christians, that we read it endured under its ancient population. Moreover, we ought not believe that these things happened because of the unjust act of the judge but rather by the iniquity of an unworthy people, since we read that at the time when the people were being converted to the Lord, ‘‘one thousand were persecuted and two were fleeing from ten thousand’’ [Dt 32:30]. On the contrary, however, the army of Sennacharib was overcome by an angelic force. But ‘‘that land also devoured its inhabitants’’ [Nm 13:33] and was not at peace for very long, nor could it restrain those who broke the law. Nor did it give teaching to those who would seek the heavenly Jerusalem, which they could not attain save through the exercise of good works and after many temptations. But they could long ago fear those things, when Arroasia [Edessa] and other land fell into the hands of the pagans [1144], and it was clearly foreseen if the people who remained had again done penance they would have pleased God whom they offended by their sins. For his anger is not quick, but he puts off the punishment, and gives time for repentance. But, finally, he does not lose his judgment in mercy, but exercises his protection for the punishment of sinners and for the surety of those to be saved.

We, therefore, should heed and be concerned about the sins not only of the inhabitants of that land but also of our own and those of the whole Christian people so that what is left of that land may not be lost and their power rage in other regions. For we hear from every direction of scandals and conflicts between kings and princes, among cities, so that we lament with the prophet and are able to say: ‘‘There is no truth, no knowledge of God in the land: lying, murder and adultery abound, and blood pursues blood’’ [Hos 4:1–2]. For this reason, everyone must understand and act accordingly, so that by atoning for our sins, we may be converted to the Lord by penance and works of piety and we may first alter in our lives the evil that we do. Then we can deal with the savagery and malice of our enemies. And, what they do not fear to try against God, we will not hesitate to do for God. Therefore, sons, consider how you came into this world and how all pass on, and thus you will pass on. Use the time for penitence and doing well insofar as it regards you, with thanks. Give yourselves, give after yourselves, because you, who cannot make even a gnat upon the land, have nothing of your own. We do not say, dismiss, but send us forth in the heavenly harvest which you have and deposit with him ‘‘upon whom the rust does not destroy, nor the worms, nor the thieves dig up and steal’’ [Mt 6:20]. Work for the recovery of that land in which for our salvation Truth has arisen from the land and did not disdain to carry the forked wood of the cross for us. Pay attention not to earthly profit and glory, but to the will of God who himself taught us to lay down our souls for our brothers. Give your riches to him, which whether willingly or unwillingly, you do not know to which greedy heirs they will be left. It is certainly not new, nor unusual, that that land is persecuted by a divine judgment that, after being beaten and corrected, it may obtain mercy. Of course, the Lord could preserve it by his will alone, but it is not for us to know why he would do this. Perhaps he wished to experience and bring to the notice of others if someone is understanding and seeking God, who having offered himself embraces the time of penance joyfully. He sacrifices himself for his brothers; though he may die young, still he accomplishes much. Heed how the Maccabees, afire with the divine zeal of the law experienced extreme dangers for the freedom of their brothers. They taught that not only riches but their persons should be sacrificed for their brothers, exhorting and saying to each other: ‘‘Gird yourselves and be powerful sons because it is better for us to die in battle than to witness the desecration of our nation and our saints’’ [1 Mc 3:58–59] Indeed, they were subject to one law; you by the incarnation of our Lord Jesus Christ have been led to the light of truth and instructed by the many examples of the saints. You should act without trepidation and do not fear to give away earthly possessions, which will last for such a short time, for those goods we are promised that ‘‘neither eye has seen nor ear has heard nor have they entered into the heart of man’’ [1 Cor 2:9], as the Apostle says: ‘‘That the sufferings of this time are not worthy to be compared to the future glory which will be revealed in us’’ [Rom 8:18].

We promise full remission of their sins and eternal life to those who take up the labor of this journey with a contrite heart and a humble spirit and depart in penitence of their sins and with true faith. Whether they survive or die, they should know that they, after they have made a true confession, will have the relaxation of the penance imposed, by the mercy of almighty God, by the authority of the apostles Peter and Paul, and ours. Their goods, from their reception of the cross, with their families, remain under the protection of the holy Roman Church, as well as the archbishops and bishops and other prelates. They should not face any legal challenge regarding the things they possess legally when they received the cross until their return or their death is known for certain, but they should also keep legally all their goods. Also, they may not be  forced to pay interest if they have a loan. They should not travel in precious clothing, and with dogs or birds, or with others that display ostentation and luxury, but in modest garb and demeanor, they should do penance rather than affect vainglory.

Dated at Ferrara on the fourth Calends of November [October 29, 1187], the sixth indiction.

Lettrer of Pope Pius II to the Rector of the University of Cologne, in defence of the Council of Basil (translated into English)

 

To a christian man who will be a true Christian indeed, nothing ought to be more desired, than that the sincerity and pureness of faith, given to us of Christ by our forefathers, be kept of all men immaculate: and, if at any time any thing be wrought or attempted against the true doctrine of the gospel, the people ought with one consent to provide lawful remedy, and every man to bring with him some water to quench the general fire; neither must we fear how we be hated or envied, so we bring the truth. We must resist every man to his face, whether he be Paul or Peter, if he walk not directly to the truth of the gospel: which thing I am glad, and so are we all, to hear what your university hath done in this council of Basil. For a certain treatise of yours is brought hither unto us, wherein you reprehend the rudeness, or rather the rashness of such, as do deny the bishop of Rome, and the consistory of his judgment, to be subject unto the general council; The tribunal seat standeth not in one bishop.and that the supreme tribunal seat of judgment standeth in the church, and in no one bishop. Such men as deny this, you so confound with lively reasons and truth of the Scriptures, that they are neither able to slide away like slippery eels, neither to cavil or bring any objection against you.

But, as our common proverb sayeth, "Honours change manners," so it happened with this Sylvius, who, after he came once to be pope, was much altered from what he was before. For whereas before, he preferred general councils before the pope, now, being pope, he did decree that no man should appeal from the high bishop of Rome, to any general council.

And likewise for priests' marriages; whereas before he thought it best for them to have their wives, likewise he altered his mind otherwise: insomuch that in his book treating of Germany, and there speaking of the noble city of Augsburg, by occasion he inveigheth against a certain epistle of Huldericke, a bishop of the said city, written against the constitution of the single life of priests. Whereby it appeareth how the mind of this Sylvius, then pope Pius, was altered from what it was before.