Translation of Hincmar of Rheims' 852 Capitularies Now Available Online

 

The 852 Capiularies promulgated by Archbishop Hincmar of Rheims are translated online for free here:

http://hincmar.blogspot.com/2016/03/hincmar-of-rheims-first-episcopal.html

The advice given by Archbishop Hincmar in 852 for the conduct of priests is as valuable and necessary now as it was then.

In regards to the Eulogia [Antidoron], express mention is made in Capitulary 7. The oblations of bread which were not used for the Consecration, and therefore, were unconsecrated, but left over, were blessed to be given out at the end of Mass:

"That the priest should cut up in a clean and suitable container the oblations which were offered by the people and were left over after consecration, and the bread which the faithful brought to church, or his own bread. After the service of Mass, those who were not prepared for Communion may take them as gifts [*eulogia*], on every Sunday and on feast days. And let the priest bless it with these words before he gives it out as *eulogia *to those who take it, and let him take care the crumbs do not carelessly fall out:

PRAYER
“O Lord, holy Father, omnipotent eternal God, deign to bless this bread with your holy and spiritual blessing, so that to all those eating it with faith, reverence and gratitude to you, it shall be the safety of mind and body, and a defence against all diseases and all attacks of their enemies. Through our Lord Jesus Christ, your son, the bread of life, who descended from heaven and gives life and salvation to the world, and lives and reigns with you as God, in the unity of the Holy Spirit, for ever and ever. Amen.”

Difficulties in Blogger

 

Going back to using blogger, it is a lot more difficult than it was 2 or 3 years ago.  The format for posting, making labels, even trying to upload a different image for the main background, is different, and not working like it used too.   Maybe over time it will be figured out. 

Psalm 42 and the Preparation of the Priest

The use of Psalm 42 "Judica me" in the Preparation of the Priest can be found in different ancient liturgical books, especially of the 10th century.  One example would be Cod. Sang. 339, which is kept in the library of St. Gallen Monastery in Switzerland.  

Cod. Sang. 339, in many ways, reminds me of a similar Ordo Missae that was in the possession of Sigebert, Bishop of Minden [+1035], and a few others.  Let us give the directions as found in Cod. Sang. 339 for Psalm 42.  On page 182 we have the following directions given after the Priest has vested in the Sacristy and washed his hands:

"Post quam ecclesiam intrat dicat: 'Introibo ad Altare Dei" cum Psalmo "Iudica me Deus et discerne..." deinde Confiteor et dicat 'Converte nos Deus salutaris' 'Dignare' 'Miserere nostri Domine' 'Fiat misericordia tua...' 'Domine exaudi..' 'Aufer a nobis Domine quesumus iniquitates nostras ut ad sancta sanctorum puris mereamur mentibus introire. Per..' " 

Some of the text is abbreviated for the convenience of the Priest.  But, in English, the above would read as:

"After which he enters the Church, he says: 'I shall go to the Altar of God..' with Psalm "Judge me, O God, and discern..[Psalm 42], then the Confiteor and he says: 'Turn us back, O God of [our] salvation,' 'Do Thou deign,' 'Have mercy on us, O Lord,' 'Let Thy Mercy...' 'O Lord, hear..' 'Take away from us, O Lord, we beg, our iniquities that into the Holy of Holies with pure minds we may be worthy to enter. Through..."  

Cod. Sang. 354 on page 8 also has similar instructions for the saying of Psalm 42 as the Priest enters the Church and before Confiteor before the Altar.  

 Migne's PL prints a 10th century Mass Ordo which has directions in a similar vein, although, Psalm 42 is placed AFTER "Aufer a nobis", thus:

"Et dum pervenerit ad Altare imponat per se Antiphonum: 'Introibo ad Altare Dei, ad Dominum, qui laetificat juventum mean' cum Psalmo: 'Judica me Deus et discerne causam meam de gente'" 

Which is:

"And when he arrives at the Altar he imposes on himself the Antiphon: 'I shall go to the Altar of God, to the Lord, who giveth gladness to mine youth,' with the Psalm: 'Judge me, O God, and discern my cause from the nation..."

Of course, in this, we can note the influence of possible older Vetus Latina text where "Dominum" is given instead of "Deum" for the Antiphon.   After Psalm 42 follow additional verses and responses, and additional prayers before the kissing of the Altar and Gospel book.  

However, it can be said that Psalm 42, whether said as the Priest left the Sacristy, or while the Priest was directly before the Sanctuary, or was even entering the Sanctuary preparing to kiss the Altar, was being used.  

St. Adamnan of Iona [+704] on the Miraculous Icon of the Mother of God in Constantinople

One of the interesting works of the very late 7th century, produced around 698 or so, was the work “Concerning Holy Places”, composed by St. Adamnan, the Abbot of Iona. The work was composed by St. Adamnan in concert with Bishop Arculf; Bishop Arculf was a Bishop of Gaul, who had gone on a journey through the East, visiting holy places. On his return journey, his ship somehow made its way to northern Britain, near Iona, and crashed. St. Adamnan received Bishop Arculf in the monastery, and there the work “Concerning the Holy Places” [De Locis Sanctis] was composed. St. Bede the Venerable, in his “Ecclesiastical History” written in 731, speaks about this saying:

“This same person [St. Adamnan] wrote a book about the holy places, most useful to many readers; his authority, from whom he procured the information, was Arculf, a French Bishop, who had gone to Jerusalem for the sake of the Holy Places; and having seen all the Land of Promise, traveled to Damascus, Constantinople, Alexandria, and many islands, and returning home by sea, was by a violent storm forced upon the western coast of Britain. After many other accidents, he came to the aforesaid servant of Christ, Adamnan, who, finding him to be learned in the Scriptures, and acquainted with the holy places, entertained him zealously, and attentively gave ear to him, insomuch that he presently committed to writing all that Arculf said he had said in the holy places.” [Book V, Chapter 15, Ecclesiastical History]

When we turn to St. Adamnan’s work, we find the following account concerning a miraculous Icon of the Mother of God in Constantinople:
“Arculf, who has been so often mentioned, gave us an accurate account, obtained from some well-informed witnesses in the city of Constantinople, as to the bust of the Holy Mother of the Lord: In that metropolitan city there used to hang on the wall of a house a picture of Blessed Mary, depicted on a small wooden tablet, as to which a certain stolid and hard-hearted man, on inquiring whose the picture was, learned from one who answered him, that it was the likeness of Holy Mary Ever-Virgin. That unbelieving Jew, hearing this, at the instigation of the devil, took that picture in great wrath from the wall, and rushed to a neighbouring privy; and there, to dishonour Christ, Born of Mary, he cast the picture of His Mother through a hole upon the filth that lay below, and having dishonoured it by every means in his power, he departed. Now what he did afterwards, or how he lived, or of what sort the end of his life was, is not known. But, after the wretch’s departure, another fortunate man of the common people, a Christian, who was very zealous in religious matters, coming in and knowing what had happened, searched for the image of Holy Mary, and rescued it from the human filth amidst which he found it, and washed it clean with the purest water, and taking it home with him, treated it with great honour. Marvellous to say, there always distills from the wood of that picture of Blessed Mary a true boiling oil, which, as Arculf used to say, he saw with his own eyes. This marvellous oil proves the honour of Mary the Mother of the Lord Jesus, of Whom the Father says, “In My Holy Oil, have I anointed Him.” The same Psalmist says to the Son of God Himself, ‘The Lord Thy God hath anointed Thee with the oil of gladness above Thy fellows.’” [Book III, Chapter 5, “De Locis Sanctis”]

I bring this forward as a testimony to the ideas and impulses that the monastics and clergy [and laity, by extension] in Britain had about specific Christian images, icons. St. Adamnan could have said, “This was idolatrous for this man to ‘treat it with great honour’,” or he could have criticized the holy myrrh streaming from it as ‘idolatry’ or ‘superstition’. But, St. Adamnan, and his Frankish friend, the venerable Bishop Arculf, say nothing bad at all. They rather receive the honour given to the icon as natural, and the holy oil streaming from it as acceptable; this is all very natural to them. Nor does St. Bede make any quips in his remarks about the book containing “idolatrous behavour” and not recommend it, etc.

We must ask ourselves, “Why would St. Bede, St. Adamnan, or Bishop Arculf object to the devout Christian rescuing the icon, honouring it in his house, and the miraculous manifestation of the myrrh-streaming?”

They had no objection, because they did not disagree with the principle of venerating the Saints, including Our Lady, by honouring their icons; nor did they believe iconography could not be a means through which God displays grace-filled actions of miracles, such as holy oil. Their attitude toward iconography was positive, and they had no objection to honouring icons of the Mother of God, but, rather, commend it. The veneration of sacred icons is the natural impulse of Orthodox Christian peoples everywhere, in all times; it is only when people begin to thwart it by ignorance, blasphemy, and heresy, that it comes into question.

First Day Preces Litany

 The Preces before the Altar, for the First Day, as enunciated in the 10th century Fulda Sacramentary. There are three sets of Preces said before the Altar, for three days, in this case, these constitute parts of the Minor Litanies and Processions before Ascension. This is the set sung before the Altar on the Third Day before Ascension Thursday, i.e. Monday before Ascension. This is mine own translation:

V1. Clamemus omnes una voce: Domine miserere.

[Let us all cry with one voice: Lord, have mercy].

V2. Deipara nobis est vita nostra: Domine miserere.

[The Mother of God is to us our life: Lord, have mercy].

V3. Precamur excelsae fidem largire: Domine miserere.

[We beg to be granted the Faith of the Highest: Lord, have mercy]

V4. Curvamur peccatis opprimimur malis: Domine miserere.

[We are bent by sins, oppressed by the evils: Lord, have mercy].

V5. Delicta dele pacem condede: Domine miserere.

[Destroy sins, grand peace: Lord, have mercy.]

V6. Excelsus respice pius indulge: Domine miserere.

[ Highest One, do Thou look down, Loving One, do Thou forgive: Lord, have mercy.]

V7. Flagella remove veniam tribue: Domine miserere.

[Take away scourges, grant pardon: Lord, have mercy.]

V8. Nunc et in aevum salva mundum: Domine miserere.

[Now and forever, do Thou save the world: Lord, have mercy]

V9. Hymnum dicamus tibi Christe: Domine miserere.

[Let us sing to Thee, O Christ: Lord, have mercy.]

V10. Gloria Tibi Aeterno Patri: Domine miserere.]

[Glory be to Thee, the Eternal Father: Lord, have mercy]

V11. Clamemus omnes una voce: Domine miserere.

[Let us all cry with one voice: Lord, have mercy].

https://www.google.com/books/edition/Appendix_ad_saeculum_X/G8cUAAAAQAAJ?hl=en&gbpv=1&dq=Precamur%20excelse%20fidem%20largire%3A%20Domine%20miserere&pg=PA1085&printsec=frontcover&fbclid=IwAR0OwPuIN1q3mfR1QETM9b3Qr3ez8nmV5CyAtngWtKEmP-hGaPTjEgT6Q64

Metrical Litany "Rex Sanctorum Angelorum"

 Latin text and Gregorian notation of the Metrical Litany "Rex Sanctorum Angelorum" [King of the Holy Angels"]. It is found indicated to be used in some books in place of the Introit Procession on Holy Saturday and the Saturday before Pentecost [since those days have no appointed Introit].

The following is the late 19th century Pearson translation:

King of all the Holy Angels,

This whole world in mercy aid.

V. Do thou first plead for us, Mother

of the Branch, Most Holy Maid;

And the Father’s Choir Most Hight,

Bright Angelic Company.

Refrain: King of all the Holy Angels,

This whole world in mercy aid.

V. Supplicate your Heavenly King,

All ye Apostolic Band;

Let the out-poured blood of martyrs

Plead for us at Thine Right Hand.

King of all...

V. All ye Confessor implore Him;

Virgins, consonant in grace,

Pray indulgence greater for us,

For probation longer space.

King of all...

V. All ye saints and perfect spirits,

We beseech you to entreat

Thou sins be purged from us

Through your prayers before God’s Feet.

King of all...

V. Hear us, O Christ Jesus, Shepherd

Of Thy people breathing Grace,

Who didst form the clay that made us,

And the authors of our race.

King of all..

V. Grant us, Holy Spirit, Equal

Of the Father and the Son,

Truly Thee to Know, Thee Only

To love till time’s course be run.

King of all...

Anglo-Saxon Prayer of Contrition to the Lord Jesus Christ

 Anglo-Saxon Prayer of Contrition to the Lord Jesus Christ

[Translated from "A Pre-Conquest English Prayer-Book" [Bl Mss Cotton Gal;ba A. xiv and Nero A. ii (ff. 3-13), printed by Henry Bradshaw Society, edited by Bernard James Muir, 1984, Volume CIII [page 61 , and note on V, from 11th century Canterbury manuscript] ]

A Prayer of Contrition to Our Lord Jesus Christ

O Lord Jesus Christ, Who on account of our sins didst come from the Bosom of the Father that Thou mightest redeem us from the sin of Adam, for I know, believe, and confess that not on account of the righteous, but on account of sinners Thou didst Will to dwell on the Earth. Hear and hearken to me, O my Lord God, hear me the sinner, the guilty one, the unworthy one, the careless one, the punishable one. To Thee, O Lord, I confess all my sins and all my evils which I have done in this particular age or the other crimes and impulses I have committed, in delight, in word, in doing, or in the thoughts of iniquity; I humbly ask from Thee mercy for all these sins. I have sinned, O Lord! Nevertheless, I have not denied Thee, for Thou Art the Loving One and the Merciful One, and Thou dost show Thy Mercies upon all Thy works. Thee I praise the Lord. Thee I glorify! Thee in the Divinity of the Holy Trinity I the begging one adore! And to Thee I give thanks in all mine infirmities for I have none other hope but in Thee, the Creator God of all things. At the Gate of Thy Church, O Lord Jesus Christ, I take refuge, and at the pledge of Thy Saints, prostrating I ask forgiveness. O Lord, for Thy Great Mercy do Thou grant to me the sinner perfect remission of all my sins. I pray Thee, O Lord, and I supplicate, that in all my life thou mayest preserve me and Thou mayest deign to help me in that tremendous hour when my soul shall be taken from my body. I beg Thee, O Lord, that Thou mayest grant to me the sinner both perfect remission of sins and the right sense of the True Faith. O Lord God Almighty, deliver my soul from the lower inferno. O Lord God, deliver me from the undying fire. O Lord God deliver me from all tribulation and anguish. O Lord God, deliver me from all evil, and from all the snares of mine enemies visible and invisible. I ask the Twenty and Four Elders and I pray all the Holy Angels and all the Patriarchs and Prophets of God I beg, also all the Apostles, Martyrs, Confessors, Virgins I invoke, and I ask all the saints and elect of God to help me, and I beseech that in all my necessities they will help me, and may they constantly keep my life from all contamination of pollution. May they also simultaneously implore by assiduous prayers the remissions of all my sins from God. O Lord God Omnipotent, do Thou hear my prayer and let my cry come unto Thee for against Thee alone have I sinned and before Thee have I done evil. My sins, O Lord, are innumerable, therefore I intensely beg from Thee, O Lord, forgiveness for all my sins and negligences, for vain glory, for concupiscence of the flesh, for the bodily pollution, for detraction and murmuring, for envy, for pride, for drowsiness, for sloth, for adultery and fornication, for I came slowly to the work of God, for I have passed time negligently and for all the sins I did commit in mine youth which I am not able to say nor think of due to their great multitude. I ask forgiveness for all these, from Thee, the Lord God, and I implore and desire forgiveness, having been gained by all Thy Saint. Hear me, O Lord, just as Thou didst hear Susanna and didst deliver her from hands of the two false witnesses. Hear me, O Lord, just as Thou didst hear Peter in the sea, and Paul in chains. Do Thou be lenient to my soul, O Lord. Do Thou gird me about, O Lord, with the guardianship of Thine Holy Angels, and may Thy Benediction strongly go before me that vigilantly without sleep Thine Holy Guardianship will be sleeplessly protecting me from all the snares of all enemies visible and invisible. Hear me, O Lord, and compassionately have mercy on me Thy servant. For Thou Art my True God. Thou Art mine Eternal King. Thou Art my Most Powerful Physician. Thou Art the Living Bread. Thou Art the Priest unto Eternity. Thou Art my Great Loving-Kindness. Thou Art mine Wholesome Redemption. Thou Art my Future Hope. Thee, O Lord, I pray, Thee I pray, Thee I ask, that in Thee I may live, through Thee I may walk, in Thee I may rest, through Thee I may rise and to Thee my God I happily attain to; O Lord Jesus Christ, God Almighty, do Thou send Thy Good and Governing Spirit and may He guard my soul and my body into all health and purity, and grant, O Lord, to me the sinner true, humility, patience, tolerance, sobriety, faith, hope, perfect charity, and felicity in the consummation of Thine Holy Will, that having been cleansed from all sins and by the Grace of Thy Spirit having been washed in mind and soul, may I arrive at Thy Mercy, and may I come to Thy Blessed and Perpetual Vision, O Saviour of the world; Thou Who with the Same Father and the Same Holy Ghost, livest and reignest, God, unto all the ages of ages. Amen.