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Text of the page (random words):
the selection and arrangement of texts the deus israel wedding mass would have been seen as a new iteration of the wedding mass not once did all 7 of the deus israel wedding mass incipits appear together before trent indeed the 4 post 1570 sources in this project spanning 4 countries from 1591 1617 adopted almost nothing from the deus israel mass only 17 of sources used more than one trent incipit almost a third of all incipits came from either 1 corinthians or daniel neither of which appear in trent s selections while there was something lost in the shift from regional diverse wedding masses to one wedding mass filled with lesser used readings there was something gained a votive mass with a unique and uniform identity a key belief of the protestant reformation was that marriage was not a sacrament the church had to counter this swiftly and dramatically perhaps it was time for the wedding massto assume a more distinct identity one that emphasized that marriage was indeed a sacrament an outward sign of god s grace what better way to do that than to proclaim that marriage is not simply a contract but an institution created by god and in need of god s protection kabel s work is a demonstration of the power of the usuarium database which for the first time enables a comprehensive statistical study of the liturgical culture of the latin west share this share on x opens in new window x share on facebook opens in new window facebook like loading aelredus rievallensis uncategorized 4 comments november 20 2025 november 20 2025 3 minutes office of the dead website to encourage prayer for the faithful departed during this octave of all saints and beyond canticum salomonis has collaborated with tithe for tradition to produce an online version of the texts included in our office of the dead booklet which can be accessed hereat like the printed booklet this new website presents the full latin text of the office of the dead according to the 1568 roman breviary together with the additional orisons found in the 1614 roman ritual and a facing english translation with psalm texts from the original douay rheims version and original englishing of the rest in other to further a revival of the ancient and mediæval purgatorial economy tithe for tradition allows the faithful to commission offices of the dead to be said for particular intentions it is fitting to recall that of yore the faithful could obtain an indulgence of seven years for reciting matins and lauds of the dead five years for only one nocturn and lauds five years for vespers and a plenary indulgence for reciting matins at least one nocturn and lauds daily for a month the same indulgences were granted to those present at the recitation of the office of the dead breve ap 2 apr 1921 s paen ap 15 jun 1936 the 1999 enchiridion indulgentiarum grants a partial indulgence for saying lauds or vespers of the dead conc 29 2 2 may these resources aid in the deliverance of an unprecedented number of souls from from purgatory this allhallowtide share this share on x opens in new window x share on facebook opens in new window facebook like loading gerhard eger uncategorized 2 comments november 3 2025 november 3 2025 1 minute john of fécamp s complaint on the last things li l john of fécamp was slight of frame but mighty of soul between saint gregory and saint bernard no man in the middle ages as far as i know was borne to the heights of the mystical life with greater conviction than this forgotten monk wrote dom andré wilmart 1 for despite being one of the most widely read spiritual writers in the age of faith modernity consigned this benedictine abbot to oblivion until in the twentieth century when his fellow black monks dom wilmart and dom jean leclercq building on the pioneering work of the inevitable dom jean mabillon rediscovered his œuvre nevertheless the catholic faithful to day remain regrettably unacquainted with this author offering a modest pebble to help fill this lamentable lacuna we herewith present a translation of his versiculi ad excitandam cordis compunctionem little verses to arouse compunction of heart john was born near ravenna towards the close of the tenth century a time of resurgent monastic reform with cluny in full flower sts romuald and peter damian kindling zeal in italy and bl lanfranc and st anselm lifting their prayers at bec john himself was a disciple of his uncle st william of volpiano whom st majolus of cluny had met in italy and brought northward to his abbey later entrusting him with the reform of the abbey of saint bénigne of dijon thither john followed him and when st william was summoned to rebuild the ruined abbey of fécamp in normandy john accompanied him once more in 1010 john was appointed prior of fécamp and in 1028 became abbot ruling the house until his death on 22 february 1079 he was responsible for amassing a collection of 150 volumes for the abbey s library and made six monastic foundations he was forced to take a rôle in norman politics hastings was a property of fécamp and duke william the bastard sent one of john s monks as a messenger to harold godwinson before undertaking the invasion that made him the conqueror but to john these political responsibilities were an intrusion into his love of contemplation the chronicler of saint bénigne which abbey john briefly governed between 1052 and 1054 praised him while he still lived thus born in italy in the region of ravenna learned in letters and trained in the medicinal arts by st william s own command he was more than anyone else a zealous imitator of william s religious conversation doctrine and all virtues because of his small stature was called by the diminutive sobriquet joannelinus but such grace of humility wisdom discreton and the other virtues shone forth in him that as st gregory relates in his book of dialogues about the priest constantius it was wonderous to behold how so many gifts of god s grace abounded in so small a body but because he still dwells in a house of clay it suffices to have said this much for scripture says praise no man in his lifetime 2 part of john s obscurity is due to his own disclaimer of originality he acknowledged that his works were the result of his ruminations on scripture and the fathers especially sts gregory and augustine describing them once as defloraciunculae little flower pluckings for he skilfully borrowed passages and wove them into a truly living and personal work 3 his libellus de scripturis et uerbis patrum collectus little book gathered from the writings and words of the fathers was transmitted as a work of st augustine himself under the title meditationes john s confessio fidei was printed under alcuin s name and his confessio theologica or tripartita under st john cassian s furthermore dom wilmart contended that the prayers before mass that the roman missal attributes to st ambrose are in fact from john s hand among his minor works are the aforementioned rhythmic verses to inspire compunction as was his wont john says these were collected from the scriptures and indeed nearly all of them are biblical quotations or paraphrases the verses are hexametres with a variable cæsura after the fifth sixth or seventh syllable they are grouped in twelve stanzas of eight lines each with the first and last two verses serving as a refrain the text below is taken from the critical edition prepared by dom wilmart with the scriptural references he identified indicated alongside each verse 4 italics indicate elided vowels isti uersiculi ad excitandam cordis compunctionem de scripturis collecti sunt these little verses to arouse compunction of heart are gathered from the scriptures i heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur uiuis aequum cui non est intellectus why dost thou live as one without understanding ps 31 9 ad dei quippe conditus imaginem in god s image forsooth thou wast made gen 9 6 caeleste exemplar rite sequi debes thou must needs follow the heavenly pattern ex 35 40 hanc autem si paruipendis dignitatem if howbeit thou maketh light thereof mt 25 41 scias tibi dandam cum zabulo sortem know that the devil s lot shall be given thee miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye ii heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur tuam non cogitas redemptionem why dost thou not think upon thy redemption lk 1 68 eph 1 7 c propter te pius deus homo factus est for thee our loving god became man jn 1 14 propter te mortuus est et resurrexit for thee he died and rose up again ii cor 5 15 merita denique lues supplicia in the end thou shalt suffer due punishment heb 2 3 quia tantam non recognoscis gratiam for thou dost not acknowledge so great a grace miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye iii heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur peritura mundi diligis bona why dost thou cherish worldly things that shall pass away 1 jn 2 15 vanitas uanitatum omn i a uanitas vanity of vanities all is vanity eccl 1 2 quae sub sole sunt uana sunt uniuersa all things under the sun are vanity eccl 1 14 tamquam flos feni cuncta mundi gloria like the flower of the grass is all the world s glory jas 1 10 peribit mundus et concupiscentia the world shall pass away and the concupiscence thereof 1 jn 2 17 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye iv heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur superbis terra cinis uermis puluis why dost thou wax proud earth ash worm dust ecclus 10 9 job 24 6 gen 3 19 gen 18 27 tu natus in peccatis de muliere thou wast born in sin from woman ps 50 7 plenus miseriis uiuens in labore full of miseries living in toil job 14 1 5 7 cuius uita temptatio e st super terram whose life is trial upon the earth job 7 1 noli altum sapere sed magis time be not high minded but rather fear rom 9 20 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye v heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur ultimam non praemeditaris horam why dost thou not bethink thyself of the final hour mt 24 36 42 c mors festinat ut dormientes rapiat death maketh haste to seize the sleepers ecclus 14 12 mk 13 36 et celeres nusquam remoratur equos and his swift steeds ne er doth he restrain ex 14 28 ps 32 17 quam grauiter proh dolor tunc dirimitur how frightfully oh woe shall then be torn asunder wis 2 3 ista corporis et animae compago this bond of body and soul miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye vi heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man quid tecum tractas hic non habes cor stulte what dost thou ponder here hast thou no understanding thou fool jer 5 21 puluis es et in puluerem reuerteris thou art dust and unto dust thou shalt return gen 3 9 nudus et ad terram ibis tenebrosam naked and thou shalt go into the land of darkness job 10 21 vbi ignis numquam certe extinguetur where fire yea verily shall ne er be quenched mk 9 43 45 47 et uermis non morietur in saecula and the worm shall not die world without end mk 9 43 45 47 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye vii heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur dignae perdis tempus paenitentiae why dost thou squander the time of worthy penance apoc 2 21 curre pro te caduce curre dum potes run for thy sake o mortal run whilst thou canst jn 12 35 ne te cum nescis tenebrae comprehendant lest the shadows overtake thee unawares jn 12 35 in nouissimo paenitebit reprobos at the last shall the reprobate rue their deeds heb 12 17 sed paenitent i ae non inuenient fructos but of penance they shall not find fruits heb 12 17 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye viii heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur extremum non formidas iudicium why dost thou not fear the last judgement heb 12 27 dies illa dies irae et furoris that day a day of wrath and fury soph 1 14 15 mal 4 5 joel 2 11 dies confusionis et angustiae a day of confusion and anguish soph 1 14 15 mal 4 5 joel 2 11 dies calamitatis et miseriae a day of calamity and woe soph 1 14 15 mal 4 5 joel 2 11 dies horribilis et amara ualde a day horrible and exceeding bitter soph 1 14 15 mal 4 5 joel 2 11 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye ix heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur inepta nunc solueris laetitia why art thou benumbed by foolish mirth eccl 7 5 5 christus testis iudex manifestus uen i et christ the witness the judge shall come manifestly apoc 1 5 ps 49 3 in cuius manus horrendum e st incidere into whose hands tis dreadful to fall heb 10 31 ignis in conspectu eius exardescet fire shall blaze in his sight ps 49 3 et in circuitu tempestas ualida and round about him a mighty storm ps 49 3 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye x heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur dormis deo daturus rationem why dost thou sleep thou who must render account to god 1 pt 4 5 ad examen illud quis erit securus who shall be safe at that reckoning ps 129 3 vix iustus saluabitur in illo metu scarcely shall the just man be saved in that dread 1 pt 4 18 columnae caeli nutabunt prae timore the pillars of heaven shall quake in fear job 26 11 ante illam terribilem maiestatem before that terrible majesty mt 25 31 miserere christe miserere pie have mercy o christ have mercy o holy one tu miseris tuis semper miserere thou on thy wretches have mercy for aye xi heu homo heu homo heu te miser homo alas o man alas o man alas for thee o wretched man cur iocis uanis delectaris et risu why dost thou delight in vain jests and laughter ecclus 21 23 plange infelix plange cor impaenitens wail o unhappy one wail o heart unrepentant jer 4 8 dum tempus est et salubres sunt lacrimae while there is time and tears yet avail gal 6 10 ps 125 5 in d i e illa uiso christo pars malorum on that day christ beheld lo the portion of the wicked jn 19 37 apoc 1 7 plangent ...