Undusted Texts

One of the greatest mystical poems of the Spanish Golden Age is the anonymous "Sonnet to Christ Crucified."  At one time or another, it has been attributed to practically every important spiritual writer of the time; one of the strongest cases is for St. John of Ávila (1500-1569), as some lines in his authentic works come very close to the themes and language of the poem. Over a decade ago , I posted the Spanish text and an English translation: the translation was off in a few spots, and it certainly did not flow as a poem.   The translation below certainly wouldn't pass scansion as a traditional English poem, and i have forgone attempts to match the Spanish rhyme scheme, but I think it has a rhythm of its own, and it gives a much better sense of the original poem than my translation a decade ago.  The odd syntax (where the verb "move" comes before its varied subjects) reflects the syntax of the Spanish original. Moves me not, my Lord, to love You the Heaven Yo...

 Introduction St. Simón de Rojas (1552-1624) was a Spanish Trinitarian priest.  After studying in Valladolid and Salamanca, he taught theology in Toledo before becoming a superior to various Trinitarian monasteries.  He also served at the Spanish court, as confessor to Queen Margaret and Queen Isabel, as well as preceptor to the Spanish princes.  He is known for his fervent devotion to Mary, being dubbed "Apostle of the Ave Maria ."  He was canonized in 1988, just before the close of the Marian Year. His life was mostly taken up with apostolic work; he left a handful of shorter writings, as well as one major work, the Treatise on Prayer and Its Grandeurs , left in manuscript upon his death and not published until 1939.  The below work is a collection of sayings he wrote to aid his students.   Sayings of Virtue for Gaining Perpetual Wisdom St. Simón de Rojas (1552-1624) He who knows much and speaks little, knows much; he who knows little a...

 Introduction In keeping with today's Roman Catholic reading regarding the various gifts given by the Spirit for varied tasks (1 Cor 12), I decided to post this little essay I wrote back in 2015, about the variety of vocations.  I may have gone a bit overboard in my quotations, and perhaps the style and precise formulations are not how I would word them now, but, overall, I think it's still a decent piece of writing. The Many-Lighted Stars of Vocation “One [is the] glory of [the] sun, and another [the] glory of [the] moon, and another [the] glory of [the] stars: therefore star differs from star in glory” (1 Cor 15:41).  Each of these has its own role, and usurping another’s role leads to chaos.  So if the sun were the moon, the earth would be consumed like a dry leaf in a bonfire; if the moon were the sun, the earth would be frozen.  Even having any other star replace the sun could have disastrous results: the star could be too large and engulf the solar system,...

The Byzantine Rite is, unfortunately, woefully lacking in hymns and traditions for Advent and Christmastide compared to the Roman Rite, particularly the rich old English tradition.  Liturgically, outside of the Matins Katavasia (the Nativity katavasia are first used on November 21), there is no preparation for the Nativity until two Sundays beforehand.  The Byzantine Rite has the Nativity Fast itself, of course, but it has no traditions like the Advent Wreath.  Some have tried to adapt Latin traditions: for instance, Elissa Bjeletich put an Orthodox spin on the Jesse Tree with her 2016 book Welcoming the Christ Child: Family Readings for the Nativity Fast .  (Originally, the book was packaged with a set of ornaments, to form a true Jesse Tree; the ornaments seem out of print, but a Kindle version of the book is available, and the paperback still appears available from the publisher, St. Sebastian Orthodox Press .) There are a couple of paraliturgical services: the M...

For more details on Jean Gerson's idea for a Feast of the Espousals of Mary and Joseph, to be hold on the Thursday between the Third and Fourth Sundays of Advent, see my recent post , quoting some of his letters.  For the other texts of the Office Gerson wrote for this proposed feast, see this older post .  What I translate here are the Matins readings Gerson wrote for this office.   In the Tridentine Divine Office, the Office of Matins was generally equivalent to the modern Office of Readings; however, while the Office of Readings can be read at any time of day, Matins was a midnight office (though its name means "morning").  The traditional arrangement of readings was three groups (Nocturns), each consisting of three readings.  For a normal day, these would consist Psalms or portions of Psalms; on feast days, or during certain liturgical seasons, some or all of these Psalms would be replaced by other readings (maybe Epistles; maybe lives of the saints; ma...

  Wedding of Joseph and Mary, from St. John the Baptist Basilica in Berlin, Germany    Earlier this year, I translated the main text of an Office that Jean Gerson (1363-1429) composed for a Feast of the Espousals of Mary and Joseph. Here, I summarize two letters he wrote promoting such a feast.    Letter of August 13-17, 1400 In this letter, Jean Gerson discusses his proposal for a Feast of the Marriage ( conjugium ) of Mary and Joseph: " It has pleased divine wisdom (who reaches from end to end strongly, disposes all things sweetly (Wis 8:1)) to, in these last times, incline the hearts of many to teach that the virginal (so Jerome calls it) marriage of the just Joseph and Mary should be venerated with the solemn cult of the Church, and to promote its devotion.They are moved (so I deem) by the Gospel’s word, excellently and often preaching the prerogatives with which that just Joseph shone. They are moved by the honor and love of his most blessed wife, who ca...