Or the Sixth Day within the Octave.
(When the 30th of December does not fall on a Sunday, it is called “the Sixth Day within the Octave,” and the 3rd Mass of Christmas Day is repeated, December 25. Christmas Day: the Mass of the Aurora; excepting only the Epistle and Gospel, which are taken from the 2nd Mass, December 25. Christmas Day: the Mass of the Aurora, 215.)
This is the only day, within the Christmas Octave, which is not a Saint’s Feast. During the Octaves of the Epiphany, Easter, and Pentecost, the Church is so absorbed in the respective mysteries, that she puts off everything that could share her attention; whereas, during this of Christmas, there is only one day which does not celebrate the memory of some glorious Saint, and our Infant Jesus is surrounded by a choir of heroes who loved and served him. Thus, the Church, or, more correctly, God—for God is the first author of the Cycle of the Year—shows us how the Incarnate Word, who came to save mankind, desires to give mankind confidence by this his adorable familiarity.
We have already shown that the Birth of our Lord took place on a Sunday, the Day on which, in the beginning of the world, God created Light. We shall find, later on, that his Resurrection, also, was on a Sunday. This the first day of creation, and the first of the week, was consecrated, by the old Pagans, to the Sun: with us Christians, it is most sacred and holy, on account of the two risings of our divine Sun of Justice—his Birth and his Resurrection. Whilst the solemnity of Easter is always kept on a Sunday, that of Christmas falls, by turns, on each of the days of the week—we have already had this difference explained to us by the Holy Fathers:—but, the mystery of Jesus’ Birth is more aptly and strongly expressed, when its anniversary falls on a Sunday. Other years, when the coincidence does not happen, the Faithful will, at least, be led by their Christian instincts, to give especial honor to the Day, within the Octave, which falls on the Sunday. The Church has honored it with a proper Mass and Office, and we of course insert them.
Mass
It was at Midnight, that the Lord delivered his people from bondage, by the Passage of his destroying Angel over the land of the Egyptians: so, also, was it in the still hour of midnight, that Jesus, the Angel of the Great Counsel, came down from his royal throne, bringing mercy to our earth. It is just, that whilst commemorating this second Passage, the Church should sing the praises of her Emmanuel, who comes, clad in his strength and beauty, to take possession of his Kingdom.
Introit
While all things were in quiet silence, and the night was in the midst of her course, thy Almighty Word, O Lord, came down from thy royal throne.
Dum medium silentium tenerent omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus, Domine, de cœlis, a regalibus sedibus venit.
Ps. The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. ℣. Glory, &c. While all.
Ps. Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem, et præcinxit se. ℣. Gloria Patri. Dum medium.
In the Collect, the Church prays to be directed by that divine rule, which was taught us by our Savior, the Sun of Justice, who shone upon us in order to enlighten and guide our steps in the path of good works.
Collect
O Almighty and Eternal God, regulate our actions according to thy divine will: that, in the name of thy beloved Son, we may abound in good works. Who liveth, &c.
Omnipotens, sempiterne Deus, dirige actus nostros in beneplacito tuo: ut in nomine dilecti Filii tui mereamur bonis operibus abundare. Qui tecum.
The Commemorations of the Octaves of Christmas, &c., are given in December 28. The Holy Innocents: that of St. Thomas of Canterbury, in December 29. Saint Thomas, Archbishop of Canterbury, and Martyr.
Epistle
Lesson of the Epistle of Saint Paul the Apostle to the Galatians.
Lectio Epistolæ beati Pauli Apostoli ad Galatas.
Ch. IV.
Cap. IV.
Brethren: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all: but is under tutors and governors, until the time appointed by the father: so we, also, when we were children, were serving under the elements of the world. But when the fullness of the time was come, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. Therefore, now he is not a servant, but a son. And if a son, an heir, also, through God.
Fratres, quanto tempore hæres parvulus est, nihil differt a servo, cum sit dominus omnium: sed sub tutoribus et actoribus est usque ad præfinitum tempus a patre: ita et nos, cum essemus parvuli, sub elementis mundi eramus servientes. At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus. Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem: Abba, Pater. Itaque, jam non est servus, sed filius. Quod si filius: et hæres per Deum.
The Child that is born of Mary and is couched in the Crib at Bethlehem, raises his feeble voice to the Eternal Father, and calls him, My Father! He turns towards us, and calls us, My Brethren! We, consequently, when we speak to his Father, may call him, Our Father! This is the mystery of Adoption, revealed to us by the great event we are solemnizing. All things are changed, both in heaven and on earth: God has not only one Son, he has many Sons; henceforth, we stand before this our God, not merely creatures drawn out of nothing by his power, but Children that he fondly loves. Heaven is now, not only the throne of his sovereign Majesty, it is become our inheritance, in which we are joint-heirs with our Brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to his Human Nature, and (in the unity of Person) Son of God according to his Divine Nature. Let us turn our wondering and loving thoughts, first to this sweet Babe, that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny! and then, let our heart pour out its thanks for the incomprehensible gift!
Gradual
Thou art beautiful above the sons of men: grace is poured abroad in thy lips.
Speciosus forma præ filiis hominum: diffusa est gratia in labiis tuis.
℣. My heart hath uttered a good word; I speak my works to the King: my tongue is the pen of a scrivener, that writeth swiftly.
℣. Eructavit cor meum verbum bonum; dico ego opera mea Regi: lingua mea calamus scribæ velociter scribentis.
Alleluia, alleluia.
Alleluia, alleluia.
℣. The Lord hath reigned: he hath clothed himself with beauty: he hath clothed himself with strength, and armed himself with might. Alleluia.
℣. Dominus regnavit, decorem induit: induit Dominus fortitudinem, et præcinxit se virtute. Alleluia.
Gospel
Sequel of the holy Gospel according to Luke.
Sequentia sancti Evangelii secundum Lucam.
Ch. II.
Cap. II.
At that time: Joseph, and Mary, the Mother of Jesus, were wondering at those things, which were spoken concerning him. And Simeon blessed them, and said to Mary his Mother: Behold, the Child is set for the fall and for the resurrection of many in Israel: and for a sign, which shall be contradicted: and thine own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was one Anna, a Prophetess, the Daughter of Phanuel, of the tribe of Aser: she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord, and spoke of him, to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city, Nazareth. And the Child grew, and waxed strong, full of wisdom: and the grace of God was in him.
In illo tempore: Erat Joseph, et Maria, mater Jesu, mirantes super his quæ dicebantur de illo. Et benedixit illis Simeon, et dixit ad Mariam matrem ejus: Ecce positus est hic in ruinam et in resurrectionem multorum in Israel: et in signum cui contradicetur: et tuam ipsius animam pertransibit gladius, ut revelentur ex multis cordibus cogitationes. Et erat Anna Prophetissa, filia Phanuel, de tribu Aser. Hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. Et hæc vidua usque ad annos octoginta quatuor: quæ non discedebat de templo, jejuniis et obsecrationibus serviens nocte ac die. Et hæc, ipsa hora superveniens, confitebatur Domino, et loquebatur de illo omnibus, qui exspectabant redemptionem Israel. Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam, in civitatem suam Nazareth. Puer autem crescebat, et confortabatur, plenus sapientia: et gratia Dei erat in illo.
The passage of the Gospel selected for this Mass, though bearing on the Divine Infancy, yet gives us, and we may almost say prematurely, the terrible prophecy of Simeon regarding the dear Babe of Bethlehem. The heart of Mary, that was overflowing with joy at the miraculous Birth of her Child, is here made to feel the sword spoken of by the venerable Priest of the temple. Her Son, then, is to be but a sign that shall be contradicted! The mystery of man’s being adopted by God is to cost this Child of hers his life!—We that are the Redeemed in his Blood, we may not yet dwell on the fatigues and the Passion and the Death of our Emmanuel; the time will come for that; at present, we are forbidden to think of Him other than the sweet Child that is born to us, and the source of all our happiness, by his having come among us. Let us catch up the words of Anna, who calls him the Redemption of Israel. Let our eye delight in the sight of the earth regenerated by the birth of its Savior. Let us admire and study well this Jesus newly born among us, and adore, in humble love, the wisdom and grace that are in him.
During the Offertory, the Church celebrates the wonderful renovation wrought in the world, a renovation which saved it from destruction. She sings the praises of the great God who came down into the poor Stable of Bethlehem, yet left not his eternal throne.
Offertory
God hath established the world, which shall not be moved; thy throne, O God, is prepared from of old; thou art from everlasting.
Deus firmavit orbem terræ, qui non commovebitur; parata sedes tua, Deus, ex tunc: a seculo tu es.
Secret
Grant, we beseech thee, O Almighty God, that this sacrifice, offered to thy divine majesty, may obtain for us the grace of true devotion, and a happy eternity. Through, &c.
Concede, quæsumus, omnipotens Deus; ut oculis tuæ majestatis munus oblatum, et gratiam nobis piæ devotionis obtineat, et effectum beatæ perennitatis acquirat. Per Dominum.
The Commemorations of the four Octaves are given above, December 28. The Holy Innocents; that of St. Thomas, December 29. Saint Thomas, Archbishop of Canterbury, and Martyr.
The words chanted by the Church at the Communion are those spoken by the Angel to St. Joseph. She has given this Divine Infant to her Faithful children in holy Communion, in order that they may carry him in their hearts, and bids them guard him against the snares laid for him by his and their enemies. Let the Christian, therefore, take heed lest Jesus should be taken from him. Let him, by strict watchfulness and by good works, crush the tyrant sin that seeks the life of the Divine Guest of his soul. It is for this reason, that, in the Postcommunion, the Church prays, that our vices may be destroyed, and our desires for a virtuous life be blessed.
Communion
Take the Child and his Mother, and go into the land of Israel: for they are dead, who sought the life of the Child.
Tolle puerum, et matrem ejus, et vade in terram Israel; defuncti sunt enim qui quærebant animam pueri.
Postcommunion
May the efficacy of this sacrament, O Lord, cleanse us from our sins, and obtain for us the accomplishment of our just desires. Through, &c.
Per hujus, Domine, operationem mysterii, et vitia nostra purgentur, et justa desideria compleantur. Per Dominum.
The Commemorations of the four Octaves are given above, December 28. The Holy Innocents; that of St. Thomas, December 29. Saint Thomas, Archbishop of Canterbury, and Martyr.
Vespers
The Antiphons and Psalms are those of Christmas Day, December 25. Christmas Day: the Third Mass and Second Vespers; after which the Office is of St. Sylvester, Pope and Confessor.
Capitulum
(Ecclus. 44)
Behold a great Prelate, who in his days pleased God, and was found just: and in the time of wrath he was made a reconciliation.
Ecce sacerdos magnus, qui in diebus suis placuit Deo, et inventus est justus: et in tempore iracundiæ factus est reconciliatio.
Hymn1
This Confessor of the Lord, whom the christian people, throughout the world, devoutly celebrate, merited on this day to ascend in joy to the heavenly mansions.
Quem pie laudant populi per orbem,
Hac die lætus meruit beatas
Scandere sedes.
As long as the present life kept him in this world, he was pious, prudent, humble, modest, sober, and irreproachable.
Sobriam duxit sine labe vitam,
Donec humanos animavit auræ
Spiritus artus.
Such were his merits, that, oftentimes, they who were sick were restored to health, by his intercession, and the virulence of disease was conquered.
Ægra, quæ passim jacuere membra,
Viribus morbi domitis, saluti
Restituuntur.
Therefore is it, that our choir sings willingly his praise and his palms; that so, by his prayers, we may be helped for all eternity.
Concinit laudem, celebresque palmas;
Ut piis ejus precibus juvemur
Omne per ævum.
To him, the Tri-une God, that shineth on his heavenly throne, and governs the universal world—be salvation, honor, and power!
Qui super cœli solio coruscans,
Totius mundi seriem gubernat,
Trinus et unus.
Amen.
Amen.
℣. The Lord loved him and adorned him.
℣. Amavit eum Dominus et ornavit eum.
℟. And hath clothed him with a robe of glory.
℟. Stolam gloriæ induit eum.
Antiphon of the Magnificat
O Priest and Pontiff, and worker of virtuous deeds, good Shepherd of thy people, pray for us to the Lord.
Sacerdos et Pontifex, et virtutum opifex, pastor bone in populo, ora pro nobis Dominum.
Let us pray.
Oremus.
Grant, we beseech thee, O Almighty God, that the venerable Solemnity of blessed Sylvester, thy Confessor and Bishop, may improve our devotion, and strengthen in us the hopes of salvation. Through, &c.
Da, quæsumus, omnipotens Deus, ut beati Silvestri, Confessoris tui atque Pontificis, veneranda solemnitas et devotionem nobis augeat et salutem. Per Dominum.
Commemoration of the Sunday.
Ant. The Child Jesus advanced in age and wisdom with God and men.
Ant. Puer Jesus proficiebat ætate et sapientia coram Deo et hominibus.
The Prayer, as in above.
Commemoration of Christmas Day.
Page 292.
Commemoration of St. Thomas of Canterbury.
Page 322.
Commemoration of St. Stephen.
Page 262.
Commemoration of St. John.
Page 291.
Commemoration of Holy Innocents.
Page 322.
On this the sixth day since the Birth of our Emmanuel, let us consider how the Divine Infant lies in the Crib of a Stable, and is warmed by the breath of the Ox and the Ass, as Isaias had foretold: The ox knoweth his owner, and the ass his master’s crib; but Israel hath not known me.2 Thus does the great God enter that world, which his own hands have created! The dwellings of men are refused him, for man has a hard heart for his God, and an indifference which is a real contempt. The only shelter he can find to be born in, is a Stable; and that necessitates his coming into the world in the company of poor dumb brutes.
At all events, these animals are his own work. When he created the irrational world of living things, he subjected it, as the inferior part of creation, to Man; and Man was to ennoble it, by referring it to the Creator. When Adam sinned, this subjection, this harmony, was broken. The Apostle teaches us, that the brute creation is not insensible to the degradation thus forced upon it by sinful Man.3 It obeys him with reluctance; it not unfrequently rebels against and deservedly punishes him; and on the day of judgment, it will take the side of its Creator, and avenge itself of that wickedness, of which Man has made it the unwilling instrument.4
In the mystery of his Birth, the Son of God visits this part of his creation; men refused to receive him, and he accepts the hospitality of the dwelling of brutes. It is from their dwelling that he begins the divine career of the Three-and-Thirty years. The first human beings he invites into the company of his blessed Mother and his dear St. Joseph, the first he admits into the Stable to see and adore himself, are Shepherds, who were busy watching their flocks, and whose simple hearts have not been corrupted by the atmosphere of cities.
The Ox—which, as we learn from Ezechiel5 and St. John,6 is one of the symbolic creatures standing round God’s throne—is the figure of the sacrifices of the Old Law. The blood of oxen has flowed in torrents upon the altar of the Temple: it was the imperfect and material offering prescribed to be made to God, until he should send the True Victim. The Infant Jesus, who lies in the Crib, is that Victim, and St. Paul tells us what he says to his Eternal Father: Sacrifices, and Oblations, and Holocausts for sin, thou wouldst not have, neither are they pleasing to thee; behold, I come!7
The Prophet Zachary,8 foretelling the peaceful triumph of the Meek King, says that he will make his entry into Sion riding upon an Ass. We shall assist, further on in the year, at the accomplishment of this prophecy. Now that we are at Bethlehem, in our Christmas mystery, let us observe how the heavenly Father places his Divine Son between the instrument of his peaceful triumph, and the symbol of his Sacrifice on Calvary.
Ah! dear Jesus! Creator of heaven and earth—how strange is this thy entrance into thine own world! The whole universe should have given thee a welcome of love and adoration—and yet, what motionless indifference! Not one house to take thee in! Men buried in sleep! And when Mary had placed thee in the Crib, thy first sight was that of two poor animals, the slaves of him who proudly rejected thee! Yet, this sight did not displease thee—for, thou dost not despise the work of thy hands. What afflicts thy loving Heart, is the presence of sin in our souls, the sight of that enemy of thine, which has so often caused thee to suffer. Oh! hateful sin! we renounce it, and wish, dear Jesus, to acknowledge thee for our Lord and Master, as did the Ox and the Ass. We will unite in that hymn of praise, which creation is ever sending up to thee, by henceforth adding to it the homage of our adoration and gratitude; nay, we will lend speech to nature, and give it soul, and sanctify it, by referring all creatures to thy service.
The following Prose is the composition of Adam of Saint-Victor, and is one of the most mystical of the Sequences in the Missals of the Middle-Ages. It will serve us as a further tribute of praise to the Divine Infant.
Sequence
He that is the brightness of the Father, and his figure, taking to himself the likeness and nature of man,
Gave fruitfulness to the Virgin, who became Mother, not by nature, but by his divine power.
The old Adam is at length made glad, and may sing a new canticle;
And he that was a fugitive and captive, may now come before the world.
Eve brought forth sadness to mankind; Mary, the glad Virgin, brought forth the Fruit of Life.
Neither did she thereby lose the treasure of virginity.
Hold a dew-wet crystal up to the sun; the spark glitters through,
Yet breaks not the crystal: so in the Birth of Jesus, it injured naught of the Mother’s purity.
Law and Nature stood wondering at that divine Birth, and reason was confounded.
Yea, the Birth of Christ is an ineffable mystery—so full of love, and so humble!
Aaron’s sapless Branch yields leaf and flower and almond: so does the chaste Virgin her Child, the Son of God.
Gedeon’s Fleece bears the dew from heaven; the creature bears the creature’s ransom—the Creator.
Se conformans homini,
Potestate, non natura,
Partum dedit virgini.
The Leaf and Flower, the Almond and the Dew, are mystic emblems of our Savior’s love.
Tandem lætus,
Novum promat canticum;
Fugitivus,
Et captivus,
Prodeat in publicum.
Jesus is the Leaf, that shades us; the sweet Flower, that regales us; the Almond-Nut, that feeds us; the Dew, that waters us with heavenly grace.
Vitæ fructum
Virgo gaudens edidit.
Nec sigillum,
Propter illum,
Castitatis perdidit.
Why is it, that the Virgin’s Delivery should be a stumbling-block to the Jews? Have they forgotten the dry Branch of Aaron, how it bore the Almonds?
Atque soli sit objecta,
Scintillat igniculum:
Nec crystallus rumpitur,
Nec in partu solvitur
Pudoris signaculum.
Let us once more contemplate the Almond-Nut; for, viewed in its true light, it is the mystic emblem of Him that is the Light.
Stupet usus et natura,
Deficitque ratio.
Res est ineffabilis:
Tam pia, tam humilis
Christi generatio.
It unites in itself three things, and all three it gives to man: unction, light, and food.
Virga profert, et pudica
Virgo Dei Filium.
Fert cœlestem
Vellus rorem,
Creatura creatorem,
Creaturæ pretium.
Jesus is the Almond-Nut. The rind is the cross and passion he endured in the Flesh: the shell is his Body—his Flesh and Bones.
Nucis, roris;
Pietati Salvatoris
Congruunt mysteria.
Frons est Christus,
Protegendo;
Flos, dulcore;
Nux, pascendo:
Ros, cœlesti gratia.
The Divinity and the sweetness of Jesus, which are sheathed within the Flesh, are figured by the kernel.
Est Judæis scandalum,
Cum virga produxerit
Sicca sic amygdalum?
Jesus is Light to the blind, and unction to the sick, and soothing to holy souls.
Nam prolata nux in lucem
Lucis est mysterium.
Trinam gerens unionem,
Tria confert, unctionem,
Lumen et edulium.
O how sweet a Sacrament! He changes his Flesh, that lies as hay in the manger, into the Wheat of the Elect.
Circa carnem pœna crucis,
Testa, corpus osseum.
Carne tecta deitas,
Et Christi suavitas
Signatur per nucleum.
Give us, O Jesus! whom thou now feedest with thyself under the Sacramental veils, to be satiated with the sight of thy holy Face in heaven.
Christus ægris, et fomentum
Piis animalibus.
O quam dulce sacramentum!
Fœnum carnis in frumentum
Convertit fidelibus.
O Brightness of the Father, co-eternal with him! take us hence to the joys of thy Father’s glory.
Jesu, pascis in præsenti,
Tuo vultu satia.
Splendor, Patri coæterne,
Nos hinc transfer ad paternæ
Claritatis gaudia.
Amen.
Amen.
We borrow from the Syrian Church the following stanzas of one of its Hymns, written by her sublime Poet, St. Ephrem, the Deacon of Edessa.
Hymn
By what name, O Lord Jesus! shall we call Mary thy Mother? A Virgin? Yet, all eyes are on thee, her Son. Must we call her a Spouse? Yet, we know she was not such as men would call a Spouse.
Quis sciret quonam tuam, Domine, Genitricem nomine appellare deberet, nemo fuit: Virginemne diceret? at ejus in oculis omnium prostabat natus: Nuptamne affirmaret? at ad ejus nuptias neminem pervenisse certum erat.
And now if thy Mother exceed the mind and understanding of all men;—who shall think himself able to reach Thee, O Jesus! Mary is thy Mother, if I think of her as she stands alone: if I think of her in what she has in common with other women, she is thy Sister.
Jam si Matrem tuam mente intelligentiaque assequi nemo potest, quis te attingere se posse credat? Mater tua Maria sola est, si solam cogito, alioquin soror, si cum reliquis confundo feminis.
Yea, she was made thy Mother; and she is, too, thy Sister and thy Spouse, in the company of other holy women. How truly art thou thy Mother’s glory, who hast given her every kind of glory!
Facta tibi Mater est, et in communi sanctarum feminarum choro soror quoque et sponsa: video, ut omnibus illam decorasti modis, o matris tuæ decus.
She was thy Spouse, before thou camest into the world; and when thou didst come, she conceived thee in a supernatural way, and in the same did she give birth to thee, herself remaining a pure Virgin.
Sponsa tibi data est, antequam venires; venisti, teque concepit, et hoc supra naturam, sicut et illud, quod te peperit, et Virgo permansit.
Mary had the prerogatives of other mothers, without their humiliations. She conceived thee, but was a Virgin; she fed thee at her breasts, but was a Virgin. It was thy bidding, O Jesus! and at once, the purest Virgin was the perfect Mother.
Omnium nuptarum prærogativas habuit Maria: citra viri operam viscera prole, lacte implevit ubera; te jubente, statim fons lacteus erupit e terra sitiente.
She carries thee in her arms, and refreshed with the lovely sight of her Jesus, she feels no weight. She gives thee food, for thou didst will to hunger; she gives thee drink, for thou didst will to thirst. And when she willed to press thee to her heart, thy love did temper down the burning fire of thine infinite perfection, that she might fondle thee and live.
Aspectu illo tuo magno recreata Mater te gestat, nec tamen ipso gravatur onere; cibum ministrat esurire volenti, porrigit poculum tibi ipsi ultro scienti sitim. Si illi amplexari te licuit, tua istud præstitit benignitas, prunam ardentem, ne pectus ejus exureret, attemperans.
In the Monastic Breviary it is as follows:—
℟. Breve. Elegit eum Dominus, * Sacerdotem sibi. Elegit. ℣. Ad sacrificandum ei hostiam laudis. * Sacerdotem sibi. Gloria Patri. Elegit.
Iste Confessor Domini sacratus
Festa plebs cujus celebrat per orbem,
Hodie lætus meruit secreta
Scandere cœli.Qui pius, prudens, humilis, pudicus,
Sobrius, castus fuit, et quietus,
Vita dum præsens vegetavit ejus
Corporis artus.Ad sacrum cujus tumulum frequenter
Membra languentum modo sanitati,
Quolibet morbo fuerint gravata,
Restituuntur.Unde nunc noster chorus in honorem
Ipsius, hymnum canit hunc libenter:
Ut piis ejus meritis juvemur
Omne per ævum.Sit salus illi, decus, atque virtus,
Qui supra cœli residens cacumen,
Totius mundi machinam gubernat
Trinus et unus.Amen.↩︎
Is. 1:3.↩︎
Rom. 8:19, 20.↩︎
Wisd. 5:21.↩︎
Ezech. 1:10.↩︎
Apoc. 4:7.↩︎
Heb. 10:8, 9.↩︎
Zach. 9:9, quoted by St. Matth. 21:5.↩︎