Showing posts with label Ps 18. Show all posts
Showing posts with label Ps 18. Show all posts

Saturday, July 30, 2016

Psalm 18 (Saturday Prime no 2)

ChristAsSol.jpg
Mausoleum of the Julii,  necropolis under St. Peter's
Mid-3rd century Grotte Vaticane, Rome.

Saturday – Psalm 18 (19): Caeli enarrent gloriam Dei 

Vulgate
Douay-Rheims
In finem. Psalmus David.
Unto the end. A psalm for David.
Cæli enárrant glóriam Dei: * et ópera mánuum ejus annúntiat firmaméntum.
The heavens show forth the glory of God, and the firmament declares the work of his hands.
2  Dies diéi erúctat verbum, * et nox nocti índicat sciéntiam.
Day to day utters speech, and night to night shows knowledge.
3  Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.
There are no speeches nor languages, where their voices are not heard.
4  In omnem terram exívit sonus eórum: * et in fines orbis terræ verba eórum.
Their sound has gone forth into all the earth: and their words unto the ends of the world.
5  In sole pósuit tabernáculum suum: * et ipse tamquam sponsus procédens de thálamo suo.
He has set his tabernacle in the sun: and he as a bridegroom coming out of his bridechamber,
6  Exsultávit ut gigas ad curréndam viam, * a summo cælo egréssio ejus.
Has rejoiced as a giant to run the way: His going out is from the end of heaven,
7  Et occúrsus ejus usque ad summum ejus: * nec est qui se abscóndat a calóre ejus.
And his circuit even to the end thereof: and there is no one that can hide himself from his heat.
8  Lex Dómini immaculáta, convértens ánimas: * testimónium Dómini fidéle, sapiéntiam præstans párvulis.
The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.
9  Justítiæ Dómini rectæ, lætificántes corda: * præcéptum Dómini lúcidum illúminans óculos.
The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.
10  Timor Dómini sanctus, pérmanens in sæculum sæculi: * judícia Dómini vera, justificáta in semetípsa.
The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.
11  Desiderabília super aurum et lápidem pretiósum multum: * et dulcióra super mel et favum.
More to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.
12  Etenim servus tuus custódit ea, * in custodiéndis illis retribútio multa.
For your servant keeps them, and in keeping them there is a great reward.
13  Delícta quis intélligit? ab occúltis meis munda me: * et ab aliénis parce servo tuo.
Who can understand sins? From my secret ones cleanse me, O Lord: And from those of others spare your servant.
14  Si mei non fúerint domináti, tunc immaculátus ero: * et emundábor a delícto máximo
If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed from the greatest sin.
15  Et erunt ut compláceant elóquia oris mei: * et meditátio cordis mei in conspéctu tuo semper.
And the words of my mouth shall be such as may please: and the meditation of my heart always in your sight.
16  Dómine, adjútor meus, * et redémptor meus.
O Lord, my helper and my Redeemer.



(Note: Uses classical pronunciation on 'ti' - ecclesiastical practice is to make it 'si'.)


Theodoret of Cyr

We learn three kinds of divine laws from blessed Paul. One unwritten kind he said was given to human beings in creation and nature: "From the creation of the world," he says, "his invisible attributes have been understood and seen in created things"; and again, "For when the Gentiles, who do not have the law, practice the obligations of the law instinctively, despite having no law they are a law to themselves." ... Another law was provided in writing through the mighty Moses: "The Law was added because of transgressions," he says, "ordained through angels in the hand of a mediator." He knew also a third one imposed after these, the law of grace: "For the law of the Spirit of life," he says, "has set me free from the law of sin and death.” Blessed David in this psalm teaches in beings the harmony between these, following the same order: first, the one the Creator in creation; then the one given through Moses, instilling a greater knowledge of the Creator to those willing to attend; after that, in law of grace, perfectly purifying souls and saving them from the present destruction. This is in fact the reason the psalm also refers us "to the end," naming the New Testament in the end. Commentary on the Psalms
St John Chrysostom:

The mystical interpretation of this Psalm here indicated, is acknowledged by the Church in using it on Christmas day. An ancient Latin hymn has this paraphrase on a part of it:
From Chastity, His Palace bright, Forth came the Bridegroom decked with light, Giant! God and Man in one! Glad His glorious race to run. From the Eternal Father sent Back to Him His circuit bent, Down to hell His path descends, At the throne of God it ends
St Alphonse Liguori
In this psalm we hear exalted the perfections of God, the sanctity of his law, and the magnificence of his works. In the spiritual sense it is to Jesus Christ and his Apostles that all these praises apply, according to St. Augustine, Bellarmine, Rotigni, Malvenda, Tirinus, and Gordona.

Fr Pasch:
This is the famous sun Psalm.  More beautifully than all the rest of creation, the sun proclaims the glory of God; in fact the sun is the symbol of God, the symbol of Christ.  In the second part, the Psalm is a song of praise for the spiritual sun, the Law of God.  In this Psalm, the Church has also seen a figure of the Incarnation of Christ in the womb of the Virgin Mother; Mary is the tabernacle of the divine Sun, who comes out from this tabernacle on Christmas night like a bridegroom, like a mighty hero





NT References: Rom 1:20 (v3), Rom 10:18(v4), Jas 1:25 (v9); Rev 16:7(vs 10), Rom 6:12, 14(v13)

RB cursus
Saturday Prime
Monastic/(Roman) feasts etc
Comon of Apostles, Virgins/Holy Women, Nativity, Ascension, Pentecost, Trinity, Assumption
Roman pre 1911
Sunday Matins
Ambrosian
Matins Tues wk 1
Brigittine
Saturday matins
Maurist
Saturday Prime
Thesauris 
Schema B: Wednesday matins; 
Roman post 1911
1911-62:Monday Prime  1970: Lauds Monday wk 2 (18a)/Midday wk I (18b)
Mass propers (EF)
Lent 2 Sat IN (1, 8); Lent 3 Sunday OF (9, 11, 12); Lent 3 Tues Gr (13-14); Lent 4 Monday CO (13), Lent 4 Friday In (1, 15); Vigil JB IN (1).


Friday, March 28, 2014

The liturgical genius of St Benedict: Christ the fulfillment of the law**

Those who have been listening to Fr Cassian Folsom's series on Praying without Ceasing will know that one of his key themes has been the need to recover the reading of the psalms as the Fathers and St Benedict would have read them, above all, Christologically.   Fr Cassian has also drawn attention to the idea that St Benedict literally interprets the Office as being about Christ: put nothing before the work of God/Put nothing before Christ.

I came across a possible solution to something that has been puzzling me yesterday, and it is a nice example, I think, that takes what Fr Cassian has been talking about just a step further.  Accordingly, I thought I would share it partly by way of encouragement to catch up with his talks if you haven't already done so; partly as a taster for some broader research on the structure of the Office I hope to share here in due course; and also to stimulate your own meditations on the Office.

Any  comments on the plausibility or otherwise of my hypotheses below will be gratefully received on or offline.

The puzzle of Prime

One of the key features of the Benedictine Office, compared to the Roman Office that St Benedict took as his starting point, is the design of Prime.  In the old Roman Office, Prime to None were the same every day, featuring Psalm 118.  St Benedict instead varies the psalms for this hour every day, using Psalms 1-2, 6-19 and four stanzas of Psalm 118.

In many ways the use of these particular psalms is an odd one on the face of it, for instead of Sunday Matins starting the week with Psalm 1, it starts seemingly in the middle of things, with Psalm 20 (though as it turns out, that psalm is particularly apt to Sunday given that the Fathers saw it as pertaining to the Resurrection; and the likewise the psalms that follow).

Once one starts looking more closely though, there are in fact several reasons why St Benedict might have chosen to highlight these particular psalms.  Dom John Fortin pointed out some years back, for example, that they seem to echo some of the key themes in the Rule [1].

Christ the fulfillment of the law?

The particular feature of the Prime psalms that I've been interested in though, is their emphasis on the law. There are, in the psalter, three psalms that deal above all with the law, known as the three 'Torah psalms', namely Psalms 1, 18 (19) and 118 (119).  All three feature at Prime one day after another: Psalm 18, which features the line 'The law of the Lord is perfect, reviving the soul' on Saturday (the old Sabbath); four stanzas of Psalm 118, the long hymn in praise of the law, on Sunday; and Psalm 1, 'Happy the man...who meditates on the law day and night', on Monday.

The threefold repetition is surely no accident, but rather symbolises the Trinity and perfection.

But what seemed particularly puzzling to me is why St Benedict arranges things so that this little trilogy starts on Saturday.  One possible answer is suggested, I think, by yesterday's Matins readings (for Thursday in the third week of Lent).

One of the most important themes of the Fathers was the idea of Christ as the fulfilment of the law.  A nice example of how this theme plays out in Patristic Scriptural exegesis is provided by St Ambrose's comments on why the first miracles recorded in St Luke's Gospel are of Christ healing on the Sabbath.  St Ambrose comments that:

"That the Lord began to heal on the Sabbath-day showeth in a figure how that the new creation beginneth where the old creation ended. 

It showeth, moreover, that the Son of God, Who is come not to destroy the law but to fulfil the law, is not under the law, but above the law.

Neither was it by the law, but by the Word, that the world was created, as it is written "By the Word of the Lord were the heavens made."


The law, then, is not destroyed, but fulfilled, in the Redemption of fallen man. Whence also the Apostle saith: "Put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and put on the new man, which after God is created in righteousness and true holiness."


Our hymn of praise to the law at Prime then, starts, as St Ambrose suggests on the Sabbath, to symbolise that the new creation starts where the old ends.

It continues on the 'eighth day', that celebrates the Resurrection and our redemption.

And is repeated a third time on Monday, a day I suggest that St Benedict makes a celebration of the Incarnation (most of the psalms of Matins are clearly linked to this theme by the patristic commentaries, indeed virtually the whole of the Benedictus and Magnificat can be reconstructed from lines in these psalms; moreover, Psalm 2 at Prime gives us the Introit verse for the Midnight Mass of Christmas).

It is a nice tie in that seems to me to illustrate the deeply Christological approach that St Benedict took to the design of his Office.

Christ the King

Just to reinforce that point, I should note that St Benedict actually takes the repetition of ideas further than the idea of Christ as the fulfillment of the law, for it is not just the 'Torah' psalms themselves we should look at, but also the other psalms placed with them.

In particular, on both Saturday and Monday we are also presented, in the following psalm, with the image of Christ the victorious king.  Michael Barber, in his book Singing in the Reign [2], drew attention to the similarities in content between Psalms 1 and 2 (Monday), and Psalms 18 (19) and 19 (20) (Saturday):

"Psalm 19 [18] is unique because of  its strong emphasis on wisdom.  Its role may be better understood when examined in light of Psalm 20 [19].  Together these two psalms - situated at the centre of book I - mirror Psalms 1 and 2.  Psalm 19 exalts the law of the Lord, the source of wisdom: "The law of the Lord is perfect, reviving the soul: the testimony of the Lord is sure, making wise the simple" (v. 7).  Them Psalm 20 evokes Psalm 2, speaking of the Lord's deliverance of the Davidic king from his enemies, sending support from Zion.  Thus, as in Psalms 1 and 2, wisdom is connected with the victorious Davidic king."

A similar point can be made on the similarities in content between these two sets of psalms, and the first four stanzas of Psalm 118 St Benedict uses at Sunday Prime.  Both Sunday Prime and Monday, for example, begin with a beatitude, praise the importance of the law, call for or prophesy the destruction of enemies and point to the victory 'over princes' (Ps 2; Ps 118, esp 21-23).

There is also arguably a reason why St Benedict uses Psalm 118 at Sunday Prime rather than Saturday or Monday, for on Monday, the beatitude contained in Psalm 1 'Happy the Man' is singular, referring as St Augustine insists in his commentary, to Christ himself.  Psalm 118, on the other hand, opens with a plural beatitude (Happy those who...): for Christ has opened the way to many through his Resurrection.

This particular example of a key motif in the Benedictine Office is also strongly suggestive of the linkages between the organisation of the Benedictine Office and St Benedict's spirituality more generally.

The dominant image of Christ as King certainly seems to echo through the Rule of St Benedict, for the very opening lines of the Prologue invite the monk to enlist in the army of the true King, Christ, and its an image that is repeated several times through the Rule directly (eg 42.4; 61.10), as well as underpinning the directions on how to pray (Chapter 20) and how to welcome visitors (RB 53).  A similar point can be made about the association between the Rule and the law.

The spirituality of St Benedict's Office?

Is this all too much of a stretch?  Personally I think that this example serves to illustrate the importance of looking at the psalms the way St Benedict would have, in order to unpack the true depths of meaning of his Office, and has hopefully served as a taster for a more thorough reconsideration of the design of the Benedictine Office.

Most contemporary commentators on St Benedict's Office, it has to be said, have struggled to find any systematic thematic or programmatic intent in St Benedict's psalm selections [3].  The consensus view has long been that established by Dom Adalbert de Vogue back in the 1960s, to the effect that St Benedict's changes to the old Roman Psalter were essentially minor ones, aimed primarily at giving the hours from Prime to None a little more variety. [4]  Indeed, James McKinnon summarised the received view on St Benedict's reforms of the Office as follows:

"The process was clearly not one motivated by selecting thematically appropriate psalms.  There was a measure of that only at Lauds and Compline.  Rather, the process was, in Vogues words, a "mechanistic" one, "a matter of a very modest task of arithmetic."[5]

My view is though, that a careful look at the psalms read in the light of the Fathers, as well as close examination of what actually lies behind the liturgical provisions of the Rule, will lead to a rather different conclusion.

Far from being purely mechanistic, I think St Benedict's construction of his Office was a very deliberate work indeed, with his ordering of the psalter aimed at providing both horizontal and vertical unity to it, and reflects a deeply Christological theology.

I'm certainly not the first to suggest this: there have been a few lonely voices that have hints of a deeper spirituality behind St Benedict's design of his psalter, and my comments build on this work. [6]  One key recent contribution, I think, is that of ex-Trappist turned Orthodox scholar Patrick Reardon, who has pointed to the existence of a weekly cycle in both the Orthodox and Benedictine Offices, that runs from Wednesday to Sunday each week and echoes the events of Holy Week. [7]  This cycle, he suggests, starts on Wednesday, with the betrayal of Christ by Judas (reflected in the fact that this was traditionally a fast day in the Benedictine Rule), takes in the events of the Triduum, and ends on Sunday, with a weekly mini-Easter Day celebration of the Resurrection.  All the same, he argues that the Benedictine psalter's programmatic focus is relatively limited, particularly compared to the Orthodox version.

My own view is that closer examination reveals that St Benedict's program is actually much more far reaching.  The bottom line is that in my view, far from representing a purely mechanistic process of adaptation, St Benedict's Office arguably represents a very deliberate spiritual agenda indeed.

Such an agenda does not, of course, have to be understood explicitly in order to shape a particular spirituality: as the experience of the old and new rites of the Mass suggests, an implicit theology can be a surprisingly powerful force in shaping attitudes and understandings.

Prime is of course, one of those hours that no longer exists in the horariums of most modern monasteries.  Indeed, even many monasteries that still say the entire psalter each week have abolished the hour.

Accordingly, making explicit what is implicit in St Benedict's Office may help make the case for the recovery of St Benedict's Office as part of the patrimony of his Order, as well as stimulate our own meditations on the psalms, and enhance our understanding of the Office more generally.  Accordingly, I hope you have found this 'taster' of interest.

Footnotes

[1] John D Fortin, “The Presence of God: a linguistic and thematic link between the doctrinal and liturgical sections of the Rule of Saint Benedict”, Downside Review 117 (1999) 293-308.

[2] Michael Barber, Singing in the Reign The Psalms and the Liturgy of God's Kingdom (with an introduction by Scott Hahn), Emmaus Road Publishing, 2001; pp90.

[3]  The two standard histories of the Office in general, which draw together and provide references to most of the key research on the Benedictine Office are Robert Taft, The Liturgy of the Hours in East and West The Origins of the Divine Office and its Meaning for Today, Collegeville: The Liturgical Press, rev ed, 1993, and Paul F Bradshaw, Daily Prayer in the Early Church A Study of the Origin and Early Development of the Divine Office, Eugene: Wipf and Stock Publishers, 2008 reprint.

[4] For the mainstream views of the Office within the Order, see Adalbert de Vogüé, OSB, The Rule of Saint Benedict A Doctrinal and Spiritual Commentary, trans John Baptist Hasbrouck, Cistercian Publications: Kalamazoo, Michigan, 1983, pp 127-163; Timothy Fry OSB, Imogene Baker OSB, Timothy Horner OSB, Augusta Raabe OSB and Mark Sheridan OSB editors.  RB 1980. The Rule of St Benedict in Latin and English with Notes. Collegeville: Liturgical Press, 1981; and Terrence G. Kardong, OSB, Benedict’s Rule. A Translation and Commentary. Collegeville: Liturgical Press, 1996, pp209-217.

[5] James McKinnon, "The Origins of the Western Office", pp 63-73 in The Divine Office in the Middle Ages, Methodology and Source Studies, Regional Developments, Hagiography, Written in Honor of Professor Ruth Steiner, edited by Ruth Steiner, Margot Elsbeth Fassler, Rebecca Anne Baltzer, Oxford, Oxford University Press, 2000: 72.

[6] See for example Laszlo Dobszay,“Critical Reflections on the Bugnini Liturgy: The Divine Office”, 1983 PDF available from http://musicasacra.com/literature/

[7] Patrick Henry Reardon, Christ in the Psalms, Conciliar Press, revised 2011.  See especially pp 125-126; 181-182.  It should be noted that helpful as this book is, it needs to be treated with some care from a Catholic perspective.  I should also note that I've recently come across a reference to a book on the psalms of the Benedictine psalter by the German monk Georg Braulik, which from its blurb at least sounds promising in this context; my copy has yet to arrive however.

**Update: I've now got the Braulik book, and at first glance at least, though of academic interest at least (providing you can read German) it is less relevant than I had hoped, being concerned primarily with modern arrangements of the psalter rather than St Benedict's (though there is a chapter on the Sunday Office that may have some relevant material in it).


**Cross-posted from Saints Will Arise