Monday, January 16, 2017

"both object of scorn to the proud and bride of Christ"

"O humility!  o sublimity!  Both tabernacle of cedar and sanctuary of God; earthly dwelling and celestial palace; house of clay and royal hall; body of death and temple of light; and at last both object of scorn to the proud and bride of Christ!  She is black but beautiful, O daughters of Jerusalem, for even if the labor and pain of her long exile may have discolored her, yet heaven's beauty has adorned her."

"O humilitas!  o sublimitas!  Et tabernaculum Cedar [(Song 1:4)], et sanctuarium Dei [(Ps 72:17, 82:13)]; et terrenum habitaculum [(cf. Wis 9:15)], et caeleste palatium; et domus lutea [(Job 4:19)], et aula regia; et corpus mortis [(Rom 7:24)] et templum lucis; et despectio denique superbis [(Ps 122:4)], et sponsa Christi.  Nigra est, sed formosa, filiae Ierusalem [(Song 1:4)]:  quam etsi labor et dolor [(Ps 89:10)] longi exsilii decolorat, species tamen caelestis exornat. . . ."


     St. Bernard of Clairvaux, Sermon 27.14 on the Song of Songs, as quoted at CCC 771.  Latin from SC 431, p. 342.  Cf. this one.

"It is truly . . . our salvation, always and everywhere to give you thanks"

"It is truly right and just, our duty and our salvation, always and everywhere to give you thanks, Lord, holy Father, almighty and eternal God, through Christ our Lord."

"Vere dignum et iustum est, æquum et salutare, nos tibi semper et ubique gratias agere. . . ."

Truly fitting and just [it] is, [truly] equitable and salutary, that we to you everywhere and always give thanks. . . .

     The opening words of every Preface in the current Missale Romanum, and of Catholic Prefaces from time immemorial.  A possibly abbreviated form of the whole ("Uere dignum") is present in the Prefaces of the early 7th-, but possibly even 6th-, or 5th-century "Leonine" or Veronese Sacramentary, though E. J. Yarnold, on p. 231 of the revised edition of The study of liturgy, citing p. 202 of the Sacramentarium Veronense as edited by Mohlberg in 1956, refers to "A fourth-century fragment of an Arian polemical work [that] quotes from two such Catholic prefaces", the first of which begins simply "it is worthy and just for us here and everywhere to give you thanks, holy Lord, almighty God [(Dignum et iustum est nos tibi hic et ubique gratias agere)]", an indication that "Vere dignum" may have been not an abbreviation, but an expansion on an older form ("Dignum et iustum est") that did not include "æquum et salutare" or even "Vere".  (In endnote no. 10 on p. 242 Yarnold cites two reconstructions of this early Canon of A.D. 378-416, one by Vagaggini (Canon of the Mass and liturgical reform (1967), pp. 31-32), and another in Prayers of the Eucharist:  early and Reformed, ed. Jasper & Cuming, 3rd edition (1987), pp. 155-158, which begins on p. 156 with the words, "It is fitting and right, it is just and right, that we should give you thanks for all things. . . .")  The longer form inclusive of both "Vere" and "æquum et salutare" occurs at least 5 times in the mid-8th-century Gelasian, and at least 20 in the 8th/9th-century Gregorian.  (I am only shooting just quickly from the hip here, being unfamiliar with the literature except as cited by Yarnold.)

Saturday, January 14, 2017

"A Church with little attention to doctrine is not a more pastoral Church, but . . . a more ignorant Church."

"Una Chiesa con poca attenzione alla dottrina non è una Chiesa più pastorale, ma è una Chiesa più ignorante."

     Cardinal Caffara to Matteo Matzuzzi.  "'Solo un cieco può negare che nella Chiesa ci sia grande confusione'. Intervista al cardinale Caffarra," Il Foglio, 14 January 2016.  I was put onto this by (and am primarily indebted to) Crux.  But I took the Italian from Il Sismografo.

"There is no time for thought, we think only of outcomes."

     Philip Terry, Du Bellay:  Like Cataln Anarchy, Crater 33 (London:  Crater Press, August 2015) as quoted by Jeremy Noel-Tod, in "Books of the year 2016," Times literary supplement no. 5930 (November 25, 2016), 13 (12-13).  "Philip Terry's Dante's Inferno (2014) was an inspired translation of Hell to the University of Essex.  Anyone working in higher education at the moment will find Du Bellay, his new pamphlet of campus verse from Oystercatcher Press, a bitter tonic. . . ."
     From the Crater Press website, above:  "Crater 33: August 2015. Philip Terry’s Du Bellay - Like Catalan Anarchy, with a lino-cut by Tim Atkins. Letterpressed broadside, three colours (run of 60). Out of print."

Tuesday, January 10, 2017

"Preaching is a kind of instrument by which the Church of God is constructed."

"Praedicatio is quoddam instrumentum, quo Ecclesia Dei fabricata est."

     Paris, Bibl. Nat. Cod. lat. 455, as quoted by Zoltan Alszeghy, S.J., "Die Theologie des Wortes Gottes bei den mittelalterlichen Theologen," Gregorianum 39 (1958):  689 (685-705), quoting Jean Leclercq, "Le magistère du prédicateur," Archives d’histoire doctrinale et littéraire du moyen âge 21 (1946):  113 (105-147).

Monday, January 9, 2017

Harder boundaries appeal to sharper minds

Department of History,
Princeton University
"Alas, harder boundaries appealed to sharper minds."

     Peter Brown, "Recapturing Jerusalem at the Met," The New York review of books 63, no. 19 (December 8, 2016):  13 (10-14).  "But the problem of violence remains.  Creativity led to greater confidence in one's own views and to increased impatience with the compromises and ambiguities on which real tolerance had depended.  Alas, harder boundaries appealed to sharper minds.  We need only look at the pileup of splendid texts and maps related to Jerusalem produced in the universities, monasteries, and courts of Christian Europe in the thirteenth and fourteenth centuries to realize that we are witnessing the emergence of a learned intolerance that cut deeper, in some ways, into the texture of the Middle East than did the swords of the Crusaders."  Quoting Christopher MacEvitt, The crusades and the Christian world of the East:  rough tolerance (2008):  "the first Crusaders in the Latin Kingdom of Jerusalem practiced a 'rough tolerance' in relation to the non-Catholic Christian populations who had survived in large numbers throughout Syria and Palestine.  Adventurers in an age of flux, the Franks took things as they came.  They did not ask too many questions about the confessional loyalties of the local Christians.  Potentially irresoluble conflicts of belief between the groups of Christians in the Holy Land were finessed through 'the dark and quiet way of rough tolerance.'  It was 'an era of unspoken compromise and unacknowledged ecumenism.'"  But "This moment passed.  By the end of the Middle Ages, even the most open-hearted Western pilgrims to Jerusalem carried with them a carapace of notions about the Middle East that already bore an uncomfortable resemblance to our own stereotypes of the region."