The third Mystery of the Epiphany shows us the completion of the merciful designs of God upon the world, at the same time that it manifests to us, for the third time, the glory of our Lord and Savior, Jesus Christ. The Star has led the soul to faith; the sanctified Waters of the Jordan have conferred purity upon her; the Marriage-Feast unites her to her God. We have been considering, during this Octave, the Bridegroom revealing himself to his Spouse; we have heard him calling her to come to him from the heights of Libanus; and now, after having enlightened and purified her, he invites her to the heavenly feast, where she is to receive the Wine of his divine love.
A Feast is prepared;1 it is a Marriage-Feast; and the Mother of Jesus is present at it, for it is just, that, having co-operated in the mystery of the Incarnation of the Word, she should take part in all that her Son does, and in all the favors he bestows on his elect. But, in the midst of the Feast, the Wine fails. Wine is the symbol of Charity or Love, and Charity had failed on the earth; for the Gentiles had never tasted its sweetness; and as to the Synagogue, what had it produced but wild grapes?2 The True Vine is our Jesus, and he calls himself by that name.3 He alone could give that Wine which gladdeneth the heart of man;4 He alone could give us that Chalice which inebriateth,5 and of which the Royal Psalmist prophesied.
Mary said to Jesus: They have no Wine. It is the office of the Mother of God to tell him of the wants of men, for she is also their Mother. But Jesus answers her in words, which are apparently harsh: Woman! what is it to me and to thee? My hour is not yet come. The meaning of these words is, that, in this great Mystery, he was about to act, not as the Son of Mary, but as the Son of God. Later on, the hour will come when, dying upon the Cross, he will do a work, in the presence of his Mother, and he will do it as Man, that is, according to that human nature which he has received from her. Mary at once understands the words of her Son, and she says to the waiters of the Feast, what she is now ever saying to her children: Do whatsoever he shall say to you.
Now, there were six large waterpots of stone there, and they were empty. The world was then in its Sixth Age, as St. Augustine and other Holy Doctors tell us. During these six ages, the earth had been awaiting its Savior, who was to instruct and redeem it. Jesus commands these waterpots to be filled with water; and yet, water does not suit the Feast of the Spouse. The figures and the prophecies of the ancient world were this water, and until the opening of the Seventh Age, when Christ, who is the Vine, was to be given to the world, no man had contracted an alliance with the Divine Word.
But, when the Emmanuel came, he had but to say, Now draw out, and the waterpots were seen to be filled with the wine of the New Covenant, the Wine which had been kept to the end. When he assumed our human nature—a nature weak and unstable as Water—he effected a change in it; he raised it up even to himself, by making us partakers of the divine nature;6 he gave us the power to love him, to be united to him, to form that one Body, of which he is the Head, that Church of which he is the Spouse, and which he loved from all eternity, and with such tender love, that he came down from heaven to celebrate his nuptials with her.
O the wonderful dignity of man! God has vouchsafed, says the Apostle, to show the riches of his glory on the vessels of mercy,7 which had no claim to, nay, were unworthy of such an honor. Jesus bids the waiters fill them with water, and the water of Baptism purifies us; but, not satisfied with this, he fills these vessels, even to the brim, with that heavenly and new Wine, which was not to be drunk save in the kingdom of his Father. Thus, divine Charity, which dwells in the Sacrament of Love, is communicated to us; and, that we might not be unworthy of the espousals with himself, to which he called us, he raises us up even to himself. Let us, therefore, prepare our souls for this wonderful union, and, according to the advice of the Apostle, let us labor to present them to our Jesus with such purity as to resemble that chaste Virgin, who was presented to the spotless Lamb.8
St. Matthew, the Evangelist of the Humanity of our Lord, has received from the Holy Ghost the commission to announce to us the Mystery of Faith by the Star; St. Luke, the Evangelist of Jesus’ Priesthood, has been selected, by the same Holy Spirit, to instruct us in the Mystery of the Baptism in the Jordan; but the Mystery of the Marriage-Feast was to be revealed to us by the Evangelist John, the Beloved Disciple. He suggests to the Church the object of this third Mystery, by this expression: This beginning of miracles did Jesus in Cana of Galilee, and he manifested his glory.9 At Bethlehem, the Gold of the Magi expressed the Divinity of the Babe; at the Jordan, the descent of the Holy Ghost and the voice of the Eternal Father proclaimed Jesus, (known to the people as a carpenter of Nazareth,) to be the Son of God; at Cana, it is Jesus himself that acts, and he acts as God, for, says St. Augustine, He who changed the water into wine in the waterpots could be no other than the same who, every year, works the same miracle in the vine. Hence it was, that, from that day, as St. John tells us, his disciples believed in him,10 and the Apostolic College began to be formed.
We cannot, therefore, be surprised that the Church—filled, as she is, with holy enthusiasm at the Feast of her Jesus’ glory, his Epiphany, and desirous to add fresh joy to the solemnity—should have chosen this Second Sunday after the Epiphany as the day on which to honor the Most Holy Name of Jesus. It is on the Wedding-Day that the Bridegroom gives his Name to his Bride, and it is the sign that, from that day forward, she belongs to him alone. The Church, therefore, would honor the Name of her Divine Spouse with an especial Feast, and no day could be more appropriate for it than this of the Marriage at Cana.
In the Old Covenant, the Name of God inspired fear and awe: nor was the honor of pronouncing it granted to all the children of Israel. We can understand this. God had not yet come down from heaven to live on earth, and converse with men; he had not yet taken upon himself our poor nature, and become Man like ourselves; the sweet Name, expressive of love and tenderness, the Name given by the Spouse to her Beloved, could not be applied to him.
But, when the fullness of time had come—when the mystery of love was about to be revealed—then did heaven send down the Name of “Jesus” to our earth, as a pledge of the speedy coming of Him who was to bear it. The Archangel Gabriel said to Mary: Thou shalt call his Name Jesus. “Jesus” means Savior. How sweet will this Name not be to poor lost man! It seems to link earth to heaven! No name is so amiable, none is so powerful. Every knee in heaven, on earth, and in hell, bows in adoration at hearing this Name! and yet, who can pronounce it, and not feel love spring up within his heart? But we need such a Saint as Bernard, to tell us of the power and sweetness of this Blessed Name. He thus speaks of it in one of his Sermons.
“The Name of Jesus is Light, and Food, and Medicine. It is Light, when it is preached to us; it is Food, when we think upon it; it is the Medicine that soothes our pains when we invoke it. Let us say a word on each of these. Tell me, whence came there, into the whole world, so bright and sudden a light, if not from the preaching of the Name of Jesus? Was it not by the light of this Name that God called us unto his admirable Light? Wherewith being enlightened, and in this light, seeing the Light, we take these words of Paul as truly addressed to ourselves: Heretofore, you were darkness; but now, light in the Lord.11
“Nor is the Name of Jesus Light only; it is also Food. Art thou not strengthened, as often as thou thinkest of this Name? What is there that so feeds the mind of him that meditates upon this Name? What is there that so restores the wearied faculties, strengthens virtue, gives vigor to good and holy habits, and fosters chastity? Every food of the soul is dry, that is not steeped in this unction; it is insipid, if it be not seasoned with this salt. If thou write, I relish not thy writing, unless I read there the Name of Jesus. If thou teach me, or converse with me, I relish not thy words, unless I hear thee say the Name of Jesus. Jesus is honey to the mouth, and music to the ear, and gladness to the heart.
“It is also Medicine. Is any one among you sad? Let but Jesus come into his heart, and the mouth echo him, saying Jesus! and lo! the light of that Name disperses every cloud, and brings sunshine back again. Have any of you committed sin? and is despair driving you into the snare of death? Invoke the Name of life, and life will come back to the soul. Was there ever a man, that, hearing this saving Name, could keep up that common fault of hardness of heart, or drowsiness of sluggishness, or rancor of soul, or languor of sloth? If any one, perchance, felt that the fountain of his tears was dry, did it not gush forth more plentifully than ever, and flow more sweetly than ever, as soon as he invoked the Name of Jesus? If any of us were ever in danger, and our heart beat with fear, did not this Name of power bring us confidence and courage the moment we pronounced it? When we were tossed to and fro by perplexing doubts, did not the evidence of what was right burst on us as we called upon the Name of light? When we were discouraged, and well nigh crushed, by adversity, did not our heart take courage, when our tongue uttered the Name of help? All this is most true; for all these miseries are the sicknesses and faintings of our soul; and the Name of Jesus is our Medicine.
“But, let us see how all this comes to pass. Call upon me in the day of trouble, says the Lord; I will deliver thee, and thou shalt glorify me.12 There is nothing which so restrains the impulse of anger, calms the swelling of pride, heals the wound of envy, represses the insatiability of luxury, smothers the flame of lust, quenches the thirst of avarice, and dispels the fever of uncleanliness—as the Name of Jesus. For when I pronounce this Name, I bring before my mind the Man, who, by excellence, is meek and humble of heart, benign, sober, chaste, merciful, and filled with everything that is good and holy, nay, who is the very God Almighty—whose example heals me, and whose assistance strengthens me. I say all this, when I say Jesus. Here have I my model, for he is Man; and my help, for he is God; the one provides me with precious drugs, the other gives them efficacy; and from the two I make a potion such as no physician knows how to make.
“Here is the electuary, my soul, hid in the casket of this Name Jesus; believe me, it is wholesome, and good for every ailment thou canst possibly have. Ever have it with thee, in thy bosom and in thy hand; so that all thy affections and actions may be directed to Jesus.”13
This is the sweet and powerful Name, which was given to our Emmanuel, on the day of his Circumcision. But, as that day was the Octave of Christmas, and was already sacred to the Maternity of Mary, the present Sunday, the Second after the Epiphany, was chosen for celebrating the mystery of the Name of the Lamb. The first promoter of the Feast was St. Bernardine of Sienna, who lived in the 15th century. This holy man established the practice of representing the Holy Name of Jesus surrounded with rays, and formed into a monogram of its three first letters, ihs.14 The custom spread rapidly through Italy, and was zealously propagated by the great St. John of Capestrano, who, like St. Bernardine of Sienna, was of the Order of Friars Minors. The Holy See gave its formal approbation to this manner of honoring the Name of our Savior, and, in the early part of the 16th century, Pope Clement the Sixth, after long entreaties, granted to the whole Franciscan Order the privilege of keeping a special Feast in honor of the Most Holy Name of Jesus.
Rome extended the same favor to various Churches; and, at length, the Feast was inserted in the universal Calendar. It was in the year 1721, at the request of Charles the Sixth, Emperor of Germany, that Pope Innocent the Twelfth decreed that the Feast of the Most Holy Name of Jesus should be kept throughout the whole Church; he also chose the Second Sunday after the Epiphany as the day. We have already explained how appropriately their respective mysteries have been thus blended into the one solemnity.
Mass
The Church begins her chants by proclaiming the glory of the Name of her Spouse. Heaven, earth, and hell! bow ye down at the sound of this adorable Name, for the Son of Man, who bears this Name, is also the Son of God.
Introit
At the Name of Jesus, let every knee bend in heaven, on earth, and under the earth; and every tongue confess, that the Lord Jesus Christ is in the glory of God the Father.
In Nomine Jesu omne genu flectatur, cœlestium, terrestrium et infernorum; et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris.
Ps. O Lord, our Lord, how wonderful is thy name over the whole earth. ℣. Glory. At the Name.
Ps. Domine, Dominus noster, quam admirabile est Nomen tuum in universa terra! ℣. Gloria Patri. In Nomine Jesu.
In the Collect, the Church, which, during her exile, finds consolation in the Name of her divine Spouse, prays that she may see his blessed face in heaven.
Collect
O God, who didst appoint thy Only Begotten Son the Savior of mankind, and commandedst that his name should be called Jesus: mercifully grant, that we who venerate this holy Name on earth, may also enjoy his sight in heaven. Through the same, &c.
Deus, qui unigenitum Filium tuum constituisti humani generis Salvatorem, et Jesum vocari jussisti: concede propitius, ut cujus sanctum Nomen veneramur in terris, ejus quoque aspectu perfruamur in cœlis. Per eumdem.
Commemoration of the 2nd Sunday after the Epiphany.
O Almighty and Eternal God, supreme ruler both of heaven and earth; mercifully give ear to the prayers of thy people, and grant us peace in our time. Through, &c.
Omnipotens sempiterne Deus, qui cœlestia simul et terrena moderaris: supplicationes populi tui clementer exaudi, et pacem tuam nostris concede temporibus. Per Dominum.
Epistle
Lesson from the Acts of the Apostles.
Lectio Actuum Apostolorum.
Ch. IV.
Cap. IV.
In those days: Peter being filled with the Holy Ghost, said: Ye princes of the people and ancients, hear. If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole, be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders, which is become the head of the corner; neither is there salvation in any other. For there is no other name under heaven given to men whereby we must be saved.
In diebus illis, Petrus Spiritu Sancto repletus, dixit: Principes populi, et seniores, audite: si nos hodie dijudicamur in benefacto hominis infirmi, in quo iste salvus factus est; notum sit omnibus vobis, et omni plebi Israel, quia in Nomine Domini nostri Jesu Christi Nazareni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste adstat coram vobis sanus. Hic est lapis qui reprobatus est a vobis ædificantibus, qui factus est in caput anguli; et non est in alio aliquo salus. Nec enim aliud nomen est sub cœlo datum hominibus, in quo oporteat nos salvos fieri.
Oh! how true is this, dear Jesus!—no other Name but thine could give us salvation, and thy Name means Savior. Be thou praised for having taken such a Name! Be thou praised for having saved us! The admirable alliance, which thou revealest to us in the mysterious Feast at Cana, is all expressed in thy most sweet and holy Name. Thou art of heaven heavenly, and yet thou takest a Name of earth, and one which our mortal lips can say. Thou hast truly made an alliance between the two natures, the Divine and the Human, and thy Name imports this mystery of thine Incarnation. Oh! make us worthy of the sublime alliance to which thou hast hereby raised us, and never permit us to break it.
The holy Church then commences a second canticle in praise of this divine Name, which is blessed by all nations, for it is the name of Him who redeemed them all.
Gradual
Save us, O Lord, our God! and gather us from amidst the nations: that we may give thanks to thy holy Name, and may glory in thy praise.
Salvos fac nos, Domine Deus noster; et congrega nos de nationibus: ut confiteamur Nomini sancto tuo, et gloriemur in laude tua.
℣. Thou, Lord, art our Father and Redeemer; thy Name is from eternity.
℣. Tu, Domine, Pater noster, et Redemptor noster; a sæculo nomen tuum.
Alleluia, alleluia.
Alleluia, alleluia.
℣. My mouth shall publish the praises of the Lord, and let all flesh bless his holy Name. Alleluia.
℣. Laudem Domini loquetur os meum, et benedicat omnis caro Nomen sanctum ejus. Alleluia.
After Septuagesima, the following Tract is sung, instead of the Alleluia.
Tract
Convert us to thee, O Lord God of hosts; and show thy face, and we shall be saved: let thy voice sound in my ears.
Domine, Deus virtutum, converte nos; et ostende faciem tuam et salvi erimus: sonet vox tua in auribus meis.
℣. For sweet is thy voice, and very beautiful is thy countenance.
℣. Vox enim tua dulcis, et facies tua decora nimis.
℣. Thy Name, O Jesus, is as oil poured out; therefore have virgins loved thee.
℣. Oleum effusum Nomen tuum, Jesu; ideo adolescentulæ dilexerunt te.
Gospel
Sequel of the holy Gospel according to Luke.
Sequentia sancti Evangelii secundum Lucam.
Ch. II.
Cap. II.
At that time, after eight days were accomplished that the Child should be circumcised, his name was called Jesus, which was called by the angel, before he was conceived in the womb.
In illo tempore: postquam consummati sunt dies octo, ut circumcideretur Puer, vocatum est Nomen ejus Jesus; quod vocatum est ab Angelo, priusquam in utero conciperetur.
It is during the first shedding of thy Blood, by the Circumcision, that thou didst receive this Name of Jesus, dear Lord! and it was fitting that it should be so, for this Name signifies Savior, and we could not be saved but by thy Blood. The glorious alliance thou hast contracted with us, is, one day, to cost thee thy Blood! The nuptial ring thou puttest on our finger, is to be steeped in thy Blood! Our immortal life is to be purchased at the price of thy Death! All these truths are expressed to us by thy Name, O Jesus! Savior! Thou art the Vine, and thou invitest us to drink of thy delicious Wine; but the heavenly Fruit must be first unsparingly pressed in the wine-press of thy Eternal Father’s justice; we cannot drink of its juice, until it shall have been torn from the branch and bruised for our sakes. May thy sacred Name ever remind us of this sublime Mystery, and may the remembrance keep us from sin, and make us always faithful.
During the Offertory, the holy Church resumes her chants in honor of the Holy Name; she celebrates the mercies, which are reserved for all them that call on this Name.
Offertory
I will praise thee, O Lord my God, with my whole heart, and I will glorify thy name for ever; because, O Lord, thou art good and gracious, and full of mercy towards all that call upon thee. Alleluia.
Confitebor tibi, Domine Deus meus, in toto corde meo; et glorificabo Nomen tuum in æternum. Quoniam tu, Domine, suavis et mitis es, multæ misericordiæ omnibus invocantibus te. Alleluia.
Secret
May thy blessing, O most merciful God, by which every creature is enlivened and subsists, sanctify this our sacrifice, which we offer thee in honor of the name of thy Son, our Lord Jesus Christ: that it may be acceptable to the praise of thy majesty, and available to our salvation. Through the same, &c.
Benedictio tua, clementissime Deus, qua omnis viget creatura, sanctificet, quæsumus, hoc sacrificium nostrum, quod ad gloriam Nominis Filii tui Domini nostri Jesu Christi offerimus tibi: ut majestati tuæ placere possit ad laudem, et nobis proficere ad salutem. Per eumdem.
Commemoration of the 2nd Sunday after the Epiphany.
Sanctify, O Lord, our offerings, and cleanse us from the stains of our sins. Through, &c.
Oblata, Domine, munera sanctifica: nosque a peccatorum nostrorum maculis emunda. Per Dominum.
The Faithful having received the heavenly food—the Body and Blood of their Savior, Jesus—the Church, filled with gratitude towards her Lord, invites all nations to glorify the Name of Him who made and redeemed them.
Communion
All the nations thou hast made shall come and adore before thee, O Lord, and they shall glorify thy name, for thou art great and dost wonderful things: thou art God alone. Alleluia.
Omnes gentes quascumque fecisti venient, et adorabunt coram te, Domine, et glorificabunt Nomen tuum: quoniam magnus es tu, et faciens mirabilia; tu es Deus solus. Alleluia.
The holy Church has now but one more prayer to make: it is, that the names of her children may be written, under the glorious Name of “Jesus,” in the book of eternal predestination, which is, as it were, the deed of the Contract made with us by our Savior. This happiness will assuredly be ours, if we are but wise enough to profit by all that this sweet Name offers us, and to make our life conformable to the lessons it teaches us.
Postcommunion
O Almighty and Eternal God, who didst both create and redeem us, mercifully hear our prayers, and vouchsafe, with a pleasing and kind countenance, to receive the sacrifice of this victim of our salvation, which we have offered to thy divine Majesty, in honor of the Name of thy Son, our Lord Jesus Christ; that thy grace being poured upon us, through the glorious Name of Jesus as a pledge of our eternal predestination, we may rejoice that our names are written in heaven. Through the same, &c.
Omnipotens, æterne Deus, qui creasti et redemisti nos: respice propitius vota nostra, et sacrificium salutaris hostiæ, quod in honorem Nominis Filii tui Domini nostri Jesu Christi, majestati tuæ obtulimus, placido et benigno vultu suscipere digneris: ut gratia tua nobis infusa, sub glorioso Nomine Jesu, æternæ prædestinationis titulo, gaudeamus nomina nostra scripta esse in cœlis. Per eumdem.
Commemoration of the 2nd Sunday after the Epiphany.
May the efficacy of thy power, O Lord, be increased in us, that being fed with thy divine sacraments, we may, through thy bounty, be prepared to receive what they promise. Through, &c.
Augeatur in nobis, quæsumus Domine, tuæ virtutis operatio: ut divinis vegetati sacramentis, ad eorum promissa capienda tuo munere præparemur. Per Dominum.
Instead of the ordinary Gospel of St. John, the Church reads, at the end of this Mass, the passage where the same Evangelist recounts to us the mystery of the Marriage-Feast at Cana.
Last Gospel
Sequel of the holy Gospel according to John.
Sequentia sancti Evangelii secundum Joannem.
Ch. II.
Cap. II.
At that time, there was a marriage in Cana of Galilee; and the Mother of Jesus was there. And Jesus also was invited, and his disciples to the marriage. And the wine failing, the Mother of Jesus saith to him, They have no wine. And Jesus saith to her, Woman, what is it to me and to thee? my hour is not yet come. His Mother saith to the waiters, Whatsoever he shall say to you, do ye. Now there were set there six waterpots of stone; according to the manner of the purifying of the Jews, containing two or three measures a-piece. Jesus saith to them, Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them, Draw out now, and carry to the chief steward of the feast: and they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him, Every man at first setteth forth good wine, and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested his glory, and his disciples believed in him.
In illo tempore: nuptiæ factæ sunt in Cana Galilææ, et erat Mater Jesu ibi. Vocatus est autem et Jesus et discipuli ejus ad nuptias. Et deficiente vino, dicit Mater Jesu ad eum: Vinum non habent. Et dicit ei Jesus: Quid mihi et tibi est, mulier? nondum venit hora mea. Dicit Mater ejus ministris: Quodcumque dixerit vobis, facite. Erant autem ibi lapideæ hydriæ sex, positæ secundum purificationem Judæorum, capientes singulæ metretas binas vel ternas. Dicit eis Jesus: Implete hydrias aqua. Et impleverunt eas usque ad summum. Et dicit eis Jesus: Haurite nunc, et ferte architriclino. Et tulerunt. Ut autem gustavit architriclinus aquam vinum factam, et non sciebat unde esset, ministri autem sciebant qui hauserant aquam; vocat sponsum architriclinus, et dicit ei: Omnis homo primum bonum vinum ponit, et cum inebriati fuerint, tunc id quod deterius est; tu autem servasti bonum vinum usque adhuc. Hoc fecit initium signorum Jesus in Cana Galilææ, et manifestavit gloriam suam, et crediderunt in eum discipuli ejus.
℟. Deo gratias.
℟. Deo gratias.
Vespers
Ant. Whosoever shall call upon the Name of the Lord, shall be saved.
Ant. Omnis qui invocaverit Nomen Domini salvus erit.
Psalm: Dixit Dominus, Chapter VII. On the Office of Vespers for Sundays and Feasts during Christmas.
Ant. Holy and terrible is his Name: the fear of the Lord is the beginning of wisdom.
Ant. Sanctum et terribile Nomen ejus: initium sapientiæ timor Domini.
Psalm: Confitebor, Chapter VII. On the Office of Vespers for Sundays and Feasts during Christmas.
Ant. But I will rejoice in the Lord, and I will joy in God my Jesus.
Ant. Ego autem in Domino gaudebo, et exsultabo in Deo Jesu meo.
Psalm: Beatus vir, Chapter VII. On the Office of Vespers for Sundays and Feasts during Christmas.
Ant. From the rising of the sun unto the going down of the same, the Name of the Lord is worthy of praise.
Ant. A solis ortu usque ad occasum, laudabile Nomen Domini.
Psalm: Laudate pueri, Chapter VII. On the Office of Vespers for Sundays and Feasts during Christmas.
Ant. I will sacrifice the sacrifice of praise, and I will call upon the Name of the Lord.
Ant. Sacrificabo hostiam laudis, et Nomen Domini invocabo.
Psalm 115
I have believed, therefore have I spoken: but I have been humbled exceedingly.
Credidi, propter quod locutus sum: * ego autem humiliatus sum nimis.
I said in my excess: Every man is a liar.
Ego dixi in excessu meo * Omnis homo mendax.
What shall I render to the Lord, for all the things that he hath rendered to me?
Quid retribuam Domino * pro omnibus, quæ retribuit mihi?
I will take the chalice of salvation: and I will call upon the Name of the Lord.
Calicem salutaris accipiam: * et Nomen Domini invocabo.
I will pay my vows to the Lord before all his people: precious in the sight of the Lord is the death of his saints.
Vota mea Domino reddam coram omni populo ejus: * pretiosa in conspectu Domini mors sanctorum ejus.
O Lord, for I am thy servant: I am thy servant, and the son of thy handmaid.
O Domine, quia ego servus tuus: * ego servus tuus et filius ancillæ tuæ.
Thou hast broken my bonds: I will sacrifice to thee the sacrifice of praise, and I will call upon the Name of the Lord.
Dirupisti vincula mea: * tibi sacrificabo hostiam laudis, et Nomen Domini invocabo.
I will pay my vows to the Lord in the sight of all his people, in the courts of the house of the Lord, in the midst of thee, O Jerusalem.
Vota mea Domino reddam in conspectu omnis populi ejus: * in atriis domus Domini in medio tui Jerusalem.
Capitulum
(Phil. 2)
Brethren, Christ humbled himself, becoming obedient unto death, even to the death of the cross; for which cause, God also hath exalted him, and hath given him a Name, which is above all names: that in the Name of Jesus every knee should bow.
Fratres, Christus humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis: propter quod et Deus exaltavit illum, et donavit illi Nomen quod est super omne nomen: ut in Nomine Jesu omne genu flectatur.
Hymn15
Jesus! how sweet the remembrance of that name, which gives true joy to the heart! But, the sweet presence of Him who bears that Name is sweeter than honey and every pleasure.
Dans vera cordi gaudia:
Sed super mel et omnia,
Ejus dulcis præsentia.
No song is so sweet, no word is so sweet, no thought is so sweet as—Jesus, the Son of God!
Nil auditur jucundius,
Nil cogitatur dulcius,
Quam Jesus Dei Filius.
Dear Jesus! thou hope of penitent hearts! how merciful thou art to them that ask for thee! how good to them that seek thee! but, oh! what art thou to them that find thee!
Quam pius es petentibus!
Quam bonus te quærentibus!
Sed quid invenientibus?
No tongue can tell, no pen can describe, what it is to love Jesus. He that has felt it, can alone believe the bliss.
Nec littera exprimere;
Expertus potest credere,
Quid sit Jesum diligere.
Jesus! be thou our joy, as thou wilt, one day, be our reward. May our glory for eternal ages be in thee.
Qui es futurus præmium,
Sit nostra in te gloria,
Per cuncta semper sæcula.
Amen.
℣. Blessed be the Name of the Lord, Alleluia.
℣. Sit Nomen Domini benedictum, Alleluia.
℟. From henceforth, now, and for ever, Alleluia.
℟. Ex hoc nunc, et usque in sæculum, Alleluia.
Antiphon of the Magnificat
Ant. Thou shalt call his Name Jesus; for he shall save his people from their sins. Alleluia.
Ant. Vocabis Nomen ejus Jesum; ipse enim salvum faciet populum suum a peccatis eorum. Alleluia.
Let us pray.
Oremus.
O God, who didst appoint thy Only Begotten Son the Savior of mankind, and commandedst that his Name should be called Jesus: mercifully grant, that we who venerate his holy Name on earth, may also enjoy his sight in heaven. Through the same, &c.
Deus qui unigenitum Filium tuum constituisti humani generis Salvatorem, et Jesum vocari jussisti: concede propitius, ut, cujus sanctum Nomen veneramur in terris, ejus quoque aspectu perfruamur in cœlis. Per eumdem.
Commemoration of the 2nd Sunday after the Epiphany.
Ant. The wine failing, Jesus commanded that the waterpots should be filled with water, and it was changed into wine. Alleluia.
Ant. Deficiente vino, jussit Jesus impleri hydrias aqua, quæ in vinum conversa est. Alleluia.
℣. Let my prayer, O Lord, be directed,
℣. Dirigatur, Domine, oratio mea,
℟. As incense in thy sight.
℟. Sicut incensum in conspectu tuo.
Let us pray.
Oremus.
O Almighty and Eternal God, supreme Ruler both of heaven and earth, mercifully give ear to the prayers of thy people, and grant us peace in our time. Through, &c.
Omnipotens sempiterne Deus, qui cœlestia simul et terrena moderaris: supplicationes populi tui clementer exaudi, et pacem tuam nostris concede temporibus. Per Dominum.
The two Hymns which follow, and which are used by the Church for the Matins and Lauds of the Feast, are by the same writer as the Hymn of Vespers, Jesu dulcis memoria. They were for a long time attributed to St. Bernard; but Manuscripts have been found, which prove beyond a doubt, that they were composed by a holy Abbess of the Order of St. Benedict, who lived in the 14th century.
Hymn
O Jesus! admirable King! noble Conqueror! ineffable Sweetness! most lovely Jesus!
When thou visitest the heart, then does truth shine upon her, the vanity of the world grows contemptible, and charity burns within.
Et triumphator nobilis,
Dulcedo ineffabilis,
Totus desiderabilis.
O Jesus! Sweetness of the heart! Fount of life! Light of the soul! Thou surpassest every joy, and every desire.
Tunc lucet ei veritas,
Mundi vilescit vanitas,
Et intus fervet charitas.
Acknowledge this Jesus, all ye people! Pray for his love, seek him with all eagerness, and, as ye seek him, burn with love of him.
Fons vivus, lumen mentium,
Excedens omne gaudium,
Et omne desiderium.
May our tongue proclaim thee, O Jesus! may our lives reflect thy virtues! may our hearts love thee, both now and for eternity!
Amorem ejus poscite;
Jesum ardenter quærite,
Quærendo inardescite.
Amen.
Nostri te mores exprimant,
Te corda nostra diligant,
Et nunc et in perpetuum.
Amen.
Hymn
My Jesus, thou glory of the Angels! Thou art sweet music to the ear, sweetest honey to the mouth, heavenly nectar to the heart!
They that taste thee, still hunger after thee; they that drink, still thirst to drink; they know not what to desire save the Jesus whom they love.
In aure dulce canticum,
In ore mel mirificum,
In corde nectar cœlicum.
O Jesus! my sweetest Jesus! hope of this panting heart! these tears of love, this cry of my innermost soul, both ask thee to be mine.
Qui bibunt adhuc sitiunt;
Desiderare nesciunt
Nisi Jesum, quem diligunt.
Abide with us, O Lord! and illumine us with light; drive darkness from our souls, and fill the world with thy sweetness.
Spes suspirantis animæ!
Te quærunt piæ lacrymæ,
Te clamor mentis intimæ.
To thee, O Jesus! thou Flower of thy Virgin-Mother, thou love of our delighted nature! be praise, and the honor of thy Name, and the kingdom of eternal bliss.
Et nos illustra lumine;
Pulsa mentis caligine,
Mundum reple dulcedine.
Amen.
Amor nostræ dulcedinis,
Tibi laus, honor Nominis,
Regnum beatitudinis.
Amen.
The following Sequence is the composition of the devout Bernardine de Bustis, a Franciscan, who also composed, during the pontificate of Syxtus the Fourth, an Office and a Mass of the Holy Name of Jesus.
Sequence
Sweet Jesus of Nazareth! dear King of the Jews! the good, the beautiful, the flowerlike Jesus!
Judæorum Rex amœnus,
Pius, pulcher, floridus.
He suffers death and torments for the salvation of his people: he is pale and livid with his wounds.
Subit mortem cum tormentis,
Factus pallens, lividus.
Sweet Name and epithet! It is the Name surpassing all names.
Hoc transcendens est prænomen
Omnibus nominibus.
It softens the sinner’s heart, and heals him: it warms up the just, and strengthens them, and defends them from temptation.
Fovet justos, munit eos;
Servans ab insultibus.
Under this King’s standard, thou livest in peace, for thine enemies fly before thee.
Statu degis in tranquillo:
Hostes tui fugiunt.
Think upon the Name of Jesus, and it will break up thine enemies’ plans, conquer them, and put them to flight.
Belli fugat apparatum,
Hostes victi fugiunt.
This is the Name deserving of all honor, at which the wicked spirits ever tremble.
Quod sic semper est tremendum
Malignis spiritibus.
This is the Name of salvation, and the wonderful consolation which comforts the sorrowful.
Et solamen singulare,
Quod succurrit tristibus.
It behooves us to honor this Name, put it in the treasury of our heart, think on it, love it, but love it bravely.
Arca cordis inserare,
Cogitare, peramare,
Amore sed heroico.
Ignatius taught men this Name; when he suffered martyrdom he had it on his lips, and when his heart was opened, there was found written on it this heavenly word Jesus.
Hoc passus insonuit,
Cor ejus scissum patuit
Inscriptum Jesu cœlico.
What could we wish for better than this, to have Jesus as a bosom-friend? He is lovely above all measure, and desires to love us.
Quam quod Jesus sit intimus:
Qui est præamantissimus,
Et quærit nos amare.
He loves most ardently, he loves most constantly, he loves most faithfully, and seeks how to assist his friends.
Amat constantissime,
Amat fidelissime,
Et suos vult juvare.
He made his own Name, and he made it such as that all should love it above all names, and before all names, and more intimately than all other names.
Ut sit cunctis cordiale,
Capitale, principale,
Dilectum ex intimis.
This is nature’s law: that we study our best to love him who loves us, and cordially do all we can to please him.
Ut amantem tota cura
Redamemus, placitura
Præstantes ex animis.
The Name of Jesus includes all good things; its sound is sweet; it merits for us a throne in the kingdom; it gladdens our hearing.
Tenet, dulcem facit sonum:
Promeretur regni thronum,
Auditum lætificat.
The brightness of the Father shines in it; the beauty of the Mother beams through it; the honor of the Father is reflected in it; the glory of the Brethren comes from it.
In hoc patet decor Matris:
In hoc fulget honor Patris,
Hoc fratres magnificat.
Would any one, therefore, know, how it is that the Name of Jesus so wonderfully causes the good to desire Him whose Name it is?
Quare Nomen Jesu mire
Facit bonos concupire
Sui inhærentia.
It is that Jesus is beautiful in comeliness, infinitely good in worth, meek, gentle, and sweetly prone to mercy.
Summe bonus in valore,
Mitis, lenis, cum dulcore
Pronus ad clementiam.
Jesus is the King of glory; Jesus is beautiful in appearance; Jesus is graceful in speech, and admirable in his works.
Jesus forma speciosus:
Jesus lingua gratiosus,
Et mirandus opere.
Jesus is strong, and valiant; Jesus is a vigorous combatant; Jesus is generous in his gifts, and loves to give.
Jesus pugil vigorosus,
Jesus donis copiosus,
Et gaudet tribuere.
Jesus is tenderly compassionate; Jesus is the enlightened guide; Jesus is the delight of all who know him, and most sweet is his company.
Jesus ductor luminosus,
Jesus est deliciosus,
Et sapit dulcissime.
Jesus is glorified throughout the world; Jesus brings the fruit of blessings to all; Jesus is the source of every virtue, and takes the tenderest care of those that are his.
Jesus cunctis fructuosus,
Jesus totus virtuosus,
Fovet suos optime.
There is none equal to him in honor, there is none like him in affection, and all the earth praises him.
Summe gratus in amore,
Omnem laudem obtinet.
He knows all things, and holds all things in his omnipresent providence; his love wins him the hearts of his creatures and keeps them fastened to himself.
Ambiendo cuncta capit,
Diligendo corda rapit,
Et illata detinet.
All hail, then, to this Name so loved—“Sweet Jesus”! May it be so fixed within our hearts, that no power may take it from us!
Dulcis Jesus appellatum:
Sit in corde sic firmatum,
Ut non possit erui.
May it bring us the forgiveness of our sins; may it inspire us to hymn God’s praise; may it lead us to the possession of our blissful throne in heaven. Amen.
Tollat, præstet jubilorum
Odas: sede beatorum
Donet nobis perfrui.
Amen.
We cannot refuse to our readers the following Hymn from the ancient Missals of Germany, notwithstanding its being, in several of the ideas and expressions, a repetition of the one just given.
Hymn
Jesus, Name so justly honored, adored in heaven, and expressive of infinite glory! It was revealed to Gabriel, and announced on earth to the Mother of divine grace.
She, on the eighth day, when her Son had been circumcised according to the Jewish ceremony, she called him Jesus. The blessed Name was preached to the whole world, and saves them that believe.
In excelsis adoratum,
Nomen summæ gloriæ:
Gabrieli revelatum,
Et in terris nunciatum
Genitrici gratiæ.
The glory of the divine Trinity and Unity blazes forth in this Name; it gladdens heaven; the brightness of the Father shines in it; the beauty of the Mother beams through it; the glory of the Brethren comes from it.
Circumcisum more patrum,
Salvatorem nominat.
Universo publicatum
Mundo Nomen hoc beatum
Credentes salvificat.
This is the Name of salvation, and the wonderful consolation which comforts the sorrowful. It behooves us ever to honor, and bless, and praise, with joyful hearts, this dear Name.
Splendor atque unitatis;
Hoc cœlum lætificat.
In hoc fulget honor Patris,
In hoc patet decor Matris,
Hoc fratres glorificat.
It is music when preached to us; it is sweet honey when invoked by us; it defends us from temptation. It is joy to us when we think on it, and the wicked spirits are seized with strange fear when they hear us say it.
Et solamen singulare,
Quod succurrit tristibus.
Hoc nos decet honorare,
Benedicere, laudare
Semper lætis mentibus.
This is the Name that is full of grace, and fruit, and virtue, above all names. It makes known to men the gracious, the beautiful, the loving face of God.
Dulce mel est invocatum,
Servat ab insultibus.
Jubilus est cogitatum,
Nomen mire formidatum
Malignis spiritibus.
It is fair in beauty, it is surpassingly good in worth, its inner relish is most sweet; it is most powerful in energy, most high in honor, and gives a happy delight.
Fructuosum, virtuosum
Præ cunctis nominibus
Vultum Dei gratiosum,
Speciosum, amorosum,
Ostendit hominibus.
Do thou, therefore, good Jesus! Shepherd and Light unfailing of our souls! defend us, and, for thy dear Name’s sake, let not the dismal chaos of darkness ingulf us.
Summe bonum in valore,
Intus sapit dulciter;
Summe potens in vigore,
Summe celsum in honore
Delectat feliciter.
O thou the Reformer of all nations, that destroyest death by thy Life! O Restorer of the loss sustained by the Angels, give thyself unto us.
Bone Jesu, et earum
Lumen indeficiens,
Propter Nomen tuum carum
Tetrum chaos tenebrarum
Obstrue, nos muniens.
Amen.
Nationum humanarum,
Vita mortem auferens,
Restaurator ruinarum
Virtutum angelicarum,
Te ipsum sis largiens.
Amen.
The Mass and Vespers of the 3rd and 4th Sundays after the Epiphany, as also of the Sundays of Septuagesima, Sexagesima, and Quinquagesima, will be found at the end of this Volume. We have done this in order not to interrupt the series of the Forty Days of Christmas, and to spare the Faithful the trouble of searching for these Offices amidst the Proper of the Saints.
St. John 2.↩︎
Is. 5:2.↩︎
St. John 15:1.↩︎
Ps. 103:15.↩︎
Ibid. 22:5.↩︎
2 St. Peter 1:4.↩︎
Rom. 9:23.↩︎
2 Cor. 11:2.↩︎
St. John 2:11.↩︎
Ibid.↩︎
Eph. 5:8.↩︎
Ps. 49:15.↩︎
Fifteenth Sermon on the Canticle of Canticles.↩︎
The Name was, anciently, often written Ihesus; hence, in its contracted form alluded to, the letter h would be given: the e following was virtually included in the aspirate! [Translator.]↩︎
In the Monastic Breviary, it is preceded by this Responsory.
℟. br. Adjutorium nostrum ¶ in Nomine Domini, * Alleluia, alleluia. Adjutorium. ℣. Qui fecit cœlum et terram. * Alleluia. Gloria Patri. Adjutorium.↩︎