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With Saturday's
Vigil begins the season of
Septuagesima, and our attention turns to the themes of exile and banishment
-- our expulsion from Eden, the captivity in Babylon, the fate of death --
rooted in sin. The Divine Office today begins with the first chapter of Genesis
and recounts man's Fall, and the fourth and fifth lessons -- written by St.
Augustine -- explain things:
Lesson Four:
The Lord had foretold that if man should sin, he would bring upon himself
the penalty of death. Thus it was that, albeit God endowed man with free-will,
he asserted his dominion over him by urging on him the danger of self-destruction
through sin. And so God placed him in that happy Garden (as it were, in a
sheltered nook of life), whence he might have attained unto an even better
life, if he had remained righteous.
But this first man sinned, and was therefore driven out of his paradise.
And by his sin, he infected all his offspring with the disease of sin, since
he himself (their source), was poisoned therewith; whereby he brought upon
all mankind the very sentence of death and damnation which he had earned
for himself. So it is that all who descend by fleshly generation from Adam
and his wife Eve (which latter had urged him to sin, and therefore shared
in the sentence passed upon him), inherit original sin; whereby we are drawn
on, through divers errors and sorrows, toward the final ruin that fallen
man doth share with the fallen angels, which same are our corrupters, masters,
and partakers in this doom.
Lesson Five:
By one man sin entered into the world, and death by sin, and so death passed
upon all men, for that all have sinned. In this sentence, by the word world
the Apostle signifieth all mankind. Thus then did the matter stand? All of
doomed humanity lay in misery, (or rather was blundering on, and plunging
from bad to worse), together with that part of the Angels which had sinned,
until both together should suffer the condign punishment of their vile
treason.
This Season, then,
is a prelude to the penitential mortifications of Lent -- a time that ends
with the Passion of Christ and leads to the glorious Resurrection and
 Ascension that end our exile.
It's as if during Septuagesima, we recognize our exile and the reasons for
it; during Lent we repent of those reasons; during Passiontide, Our Lord
assuages the Father's wrath at those reasons; and then, during Easter, we
rejoice that, through the Cross, we can avoid the eternal price of sin.
For now, though, exile it is, and to indicate this, we eliminate the
alleluia -- which means "All hail to Him Who is" -- from the Mass.
Just as at Requiem Masses (and also the Mass for the Holy Innocents), the
alleluia isn't heard and will be heard no more until the Easter Vigil on
Holy Saturday. This tenth century hymn tells of the alleluia's absence:
Alleluia,
song of sweetness,
voice of joy that cannot die;
alleluia is the anthem
ever raised by choirs on high;
in the house of God abiding
thus they sing eternally. |
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Alleluia dulce
carmen,
Vox perennis gaudii,
Alleluia laus suavis
Est choris coelestibus,
Quam canunt Dei manentes
In domo per saecula. |
Alleluia thou
resoundest,
true Jerusalem and free;
alleluia, joyful mother,
all thy children sing with thee;
but by Babylon's sad waters
mourning exiles now are we. |
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Alleluia laeta
mater
Concivis Jerusalem:
Alleluia vox tuorum
Civium gaudentium:
Exsules nos flere cogunt
Babylonis flumina. |
Alleluia cannot
always
be our song while here below;
alleluia our transgressions
make us for awhile forgo;
for the solemn time is coming
when our tears for sin must flow. |
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Alleluia non
meremur
In perenne psallere;
Alleluia vo reatus
Cogit intermittere;
Tempus instat quo peracta
Lugeamus crimina. |
Therefore
in our hymns we pray Thee,
grant us, blessed Trinity,
at the last to keep Thine Easter,
in our home beyond the sky,
there to Thee for ever singing
alleluia joyfully. |
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Unde laudando
precamur
Te beata Trinitas,
Ut tuum nobis videre
Pascha des in aethere,
Quo tibi laeti canamus
Alleluia perpetim. |
In many places,
there arose the custom of literally "burying the alleluia," just as, in some
places, "Carnival" is buried on Ash Wednesday,
and "Lent" is buried on Holy Saturday. Francis
Weiser's "Easter Book" (1954) cites a fifteenth-century statute book of the
Church of Toul, which reads:
On Saturday before
Septuagesima Sunday all choir boys gather in the sacristy during the prayer
of the None, to prepare for the burial of the Alleluia. After the last
Benedicamus [i.e., at the end of the service] they march in procession, with
crosses, tapers, holy water and censers; and they carry a coffin, as in a
funeral. Thus they proceed through the aisle, moaning and mourning, until
they reach the cloister. There they bury the coffin; they sprinkle it with
holy water and incense it; whereupon they return to the sacristy by the same
way.
This book also
tells us that in "Paris, a straw figure bearing in golden letters the inscription
'Alleluia' was carried out of the choir at the end of the service and burned
in the church yard." Such a custom could be easily adapted by families for
the evening before Septuagesima Sunday: the word alleluia can be written
on paper, carved onto a wooden plaque, embroidered with golden thread onto
fabric, etc., and then be laid to rest in a wooden box and covered with a
semblance of a pall -- or literally buried -- until the Vigil on Holy
Saturday, when it can be "resurrected" and used to adorn the Easter table
with the Paschal candle.
Even during this somber season there is great hope, as always with God. The
Gospel reading on Septuagesima Sunday recounts the
parable of the laborers in the vineyard:
Matthew 20:1-16
The kingdom of heaven is like to an householder, who went out early in the
morning to hire labourers into his vineyard. And having agreed with the labourers
for a penny a day, he sent them into his vineyard. And going about the third
hour, he saw others standing in the market place idle. And he said to them:
Go you also into my vineyard, and I will give you what shall be just. And
they went their way.
And again he went out about the sixth and the ninth hour, and did in like
manner.
But about the eleventh hour he went out and found others standing, and he
saith to them: Why stand you here all the day idle?
They say to him: Because no man hath hired us.
He saith to them: Go you also into my vineyard. And when evening was come,
the lord of the vineyard saith to his steward: Call the labourers and pay
them their hire, beginning from the last even to the first.
When therefore they were come, that came about the eleventh hour, they received
every man a penny. But when the first also came, they thought that they should
receive more: and they also received every man a penny. And receiving it
they murmured against the master of the house, Saying: These last have worked
but one hour, and thou hast made them equal to us, that have borne the burden
of the day and the heats.
But he answering said to one of them: Friend, I do thee no wrong: didst thou
not agree with me for a penny? Take what is thine, and go thy way: I will
also give to this last even as to thee. Or, is it not lawful for me to do
what I will? is thy eye evil, because I am good? So shall the last be first,
and the first last. For many are called, but few chosen.
St. John Chrysostom
(born c. A.D. 347), Doctor of the Church, explains this parable to us...
Reading
On Matthew
20:1-16
By St. John Chrysostom
What is to us the
intent of this parable? For the beginning doth not harmonize with what is
said at the end, but intimates altogether the contrary. For in the first
part He shows all enjoying the same, and not some cast out, and some brought
in; yet He Himself both before the parable and after the parable said the
opposite thing. "That the first shall be last, and the last first," that
is, before the very first, those not continuing first, but having become
last. For in proof that this is His meaning, He added, "Many are called,
but few chosen," so as doubly both to sting the one, and to soothe and urge
on the other.
But the parable saith not this, but that they shall be equal to them that
are approved, and have labored much. "For thou hast made them equal unto
us," it is said, "that have borne the burden and heat of the day."
What then is the meaning of the parable? For it is necessary to make this
first clear, and then we shall clear up that other point. By a vineyard He
meaneth the injunctions of God and His commandments: by the time of laboring,
the present life: by laborers, them that in different ways are called to
the fulfillment of the injunctions: by early in the morning, and about the
third and ninth and eleventh hours, them who at different ages have drawn
near to God, and approved themselves.
But the question is this, whether the first having gloriously approved
themselves, and having pleased God, and having throughout the whole day shone
by their labors, are possessed by the basest feeling of vice, jealousy and
envy. For when they had seen them enjoying the same rewards, they say, "These
last have wrought but one hour, and thou hast made them equal unto us, that
have borne the burden and heat of the day." And in these words, when they
are to receive no hurt, neither to suffer diminution as to their own hire,
they were indignant, and much displeased at the good of others, which was
proof of envy and jealousy. And what is yet more, the good man of the house
in justifying himself with respect to them, and in making his defense to
him that had said these things, convicts him of wickedness and the basest
jealousy, saying, "Didst thou not agree with me for a penny? Take that thine
is, and go thy way; I will give unto the last even as unto thee. Is thine
eye evil, because I am good?"
What then is it which is to be established by these things? For in other
parables also this self-same thing may be seen. For the son who was approved
is brought in, as having felt this self-same thing, when he saw his prodigal
brother enjoying much honor, even more than himself. For like as these enjoyed
more by receiving first, so he in a greater degree was honored by the abundance
of the things given him; and to these things he that was approved bears witness.
What then may we say? There is no one who is thus justifying himself, or
blaming others in the kingdom of Heaven; away with the thought! for that
place is pure from envy and jealousy. For if when they are here the saints
give their very lives for sinners, much more when they see them there in
the enjoyment of these things, do they rejoice and account these to be blessings
of their own. Wherefore then did He so frame His discourse? The saying is
a parable, wherefore neither is it right to inquire curiously into all things
in parables word by word,but when we have learnt the object for which it
was composed, to reap this, and not to busy one's self about anything further.
Wherefore then was this parable thus composed? what is its object to effect?
To render more earnest them that are converted and become better men in extreme
old age, and not to allow them to suppose they have a less portion. So it
is for this cause He introduces also others displeased at their blessings,
not to represent those men as pining or vexed, away with the thought! but
to teach us that these have enjoyed such honor, as could even have begotten
envy in others. Which we also often do, saying, "Such a one blamed me, because
I counted thee worthy of much honor," neither having been blamed, nor wishing
to slander that other, but hereby to show the greatness of the gift which
this one enjoyed.
But wherefore can it have been that He did not hire all at once? As far as
concerned Him, He did hire all; but if all did not hearken at once, the
difference was made by the disposition of them that were called. For this
cause, some are called early in the morning, some at the third hour, some
at the sixth, some at the ninth, some at the eleventh, when they would obey.
This Paul also declared when he said, "When it pleased Him, who separated
me from my mother's womb." When did it please Him? When he was ready to obey.
For He willed it even from the beginning, but because he would not have yielded,
then it pleased Him, when Paul also was ready to obey. Thus also did He call
the thief, although He was able to have called him even before, but he would
not have obeyed. For if Paul at the beginning would not have obeyed, much
more the thief.
And if they say, "No man hath hired us," in the first place as I said we
must not be curious about all the points in the parables; but here neither
is the good man of the house represented to say this, but they; but he could
not convict them, that he might drive them to perplexity, but might win them
over. For that He called all, as far as lay in Him, from the first even the
parable shows, saying, that "He went out early in the morning to hire."
From everything then it is manifest to us, that the parable is spoken with
reference to them who from earliest youth, and those who in old age and more
tardily, lay hold on virtue; to the former, that they may not be proud, neither
reproach those called at the eleventh hour; to the latter, that they may
learn that it is possible even in a short time to recover all.
For since He had been speaking about earnestness, and the casting away of
riches, and contempt of all one's possessions, but this needed much vigor
of mind and youthful ardor; in order to kindle in them a fire of love, and
to give vigor to their will, He shows that it is possible even for men coming
later to receive the hire of the whole day.
But He doth not say it thus, lest again He should make them proud, but he
shows that the whole is of His love to man, and because of this they shall
not fail, but shall themselves enjoy the unspeakable blessings.
And this chiefly is what it is His will to establish by this parable. And
if He adds, that, "So the last shall be first and the first last; for many
are called, but few chosen," marvel not. For not as inferring it from the
parable doth He say this, but His meaning is this, that like as this came
to pass, so shall that come to pass. For here indeed the first did not become
last, but all received the same contrary to hope and expectation. But as
this result took place contrary to hope and contrary to expectation, and
they that came before were equalled by them that followed, so shall that
also come to pass which is more than this, and more strange, I mean, that
the last should come to be even before the first, and that the first should
be after these. So that that is one thing, and this another.
But He seems to me to say these, things, darkly hinting at the Jews, and
amongst the believers at those who at first shone forth, but afterwards neglected
virtue, and fell back; and those others again that have risen from vice,
and have shot beyond many. For we see such changes taking place both with
respect to faith and practice.
Wherefore I entreat you let us use much diligence both to stand in the right
faith, and to show forth an excellent life. For unless we add also a life
suitable to our faith, we shall suffer the extremest punishment.
And this the blessed Paul showed even from times of old, when he said, that
"They did all eat the same spiritual meat, and did all drink the same spiritual
drink: "and added, that they were not saved; "for they were overthrown in
the Wilderness." And Christ declared it even in the evangelists, when He
brought in some that had cast out devils and prophesied, and are led away
to punishment. And all His parables also, as that of the virgins, that of
the net, that of the thorns, that of the tree not bringing forth fruit, demand
virtue in our works. For concerning doctrines He discourses seldom, for neither
doth the subject need labor, but of life often or rather everywhere, for
the war about this is continual, wherefore also so is the labor.
And why do I speak of the whole code. For even a part of it overlooked brings
upon one great evils; as, for instance, almsgiving overlooked casts into
hell them that have come short in it; and yet this is not the whole of virtue,
but a part thereof. But nevertheless both the virgins were punished for not
having this, and the rich man was for this cause tormented, and they that
have not fed the hungry, are for this condemned with the devil. Again, not
to revile is a very small part of it, nevertheless this too casts out them
that have not attained to it. "For he that saith to his brother, Thou fool,
shall be in danger of hell fire."Again, even continence itself is a part,
but nevertheless, without this no one shall see the Lord. For, "Follow peace,"
it is said. "and holinesswithout which no man shall see the Lord."And humility
too in like manner is a part of virtue; but nevertheless though any one should
fulfill other good works, but have not attained to this, he is unclean with
God. And this is manifest from the Pharisee, who though abounding with numberless
good works, by this lost all.
But I have also something more than these things to say again. I mean, that
not only one of them overlooked shuts Heaven against us, but though it be
done, yet not in due perfection and abundance, it produces the selfsame effect
again. "For except your righteousness shall exceed the righteousness of the
Scribes and Pharisees, ye shall not enter into the kingdom of Heaven."So
that though thou give alms, but not more than they, thou shalt not enter
in.
And how much did they bestow in alms? one may ask. For this very thing, I
am minded to say now, that they who do not give may be roused to give, and
they that give may not pride themselves, but may make increase of their gifts.
What then did they give? A tenth of all their possessions, and again another
tenth, and after this a third, so that they almost gave away the third part,
for three-tenths put together make up this. And together with these, first
fruits, and first born, and other things besides, as, for instance, the offerings
for sins, those for purification, those at feasts, those in the jubilee,those
by the cancelling of debts, and the dismissals of servants. and the lendings
that were clear of usury. But if he who gave the third part of his goods,
or rather the half (for those being put together with these are the half),
if then he who is giving the half, achieves no great thing, he who doth not
bestow so much as the tenth, of what shall he be worthy? With reason He said,
"There are few that be saved."
Let us not, then, despise the care of our life. For if one portion of it
despised brings so great a destruction, when on every hand we are subject
to the sentence of condemnation, how shall we escape the punishment? and
what manner of penalty shall we not suffer? and what manner of hope of salvation
have we, one may ask, if each of the things we have numbered threatens us
with hell? I too say this; nevertheless, if we give heed we may be saved,
preparing the medicines of almsgiving, and attending to our wounds.
For oil does not so strengthen a body, as benevolence at once strengthens
a soul, and makes it invincible to all and impregnable to the devil. For
wheresoever he may seize us, his hold then slips, this oil not suffering
his grasp to fix on our back.
With this oil therefore let us anoint ourselves continually. For it is the
cause of health, and a supply of light, and a source of cheerfulness. "But
such a one," thou wilt say, "hath talents of gold so many and so many, and
gives away nothing." And whal is that to thee? For thus shalt thou appear
more worthy of admiration, when in poverty thou an more munificent than he.
It was on this ground Paul marvelled at the Macedonians, not because they
gave, but because even though they were in poverty they gave.
Look not then at these, but at the common Teacher of all, who "had not where
to lay His head."And why, you say, doth not this and that person do so? Do
not judge another, but deliver thyself from the charge against thee. Since
the punishment is greater when thou at the same time blamest others, and
thyself doest not, when judging other men, thou art again thyself also subject
to the same judgment. For if even them who do right He permits not to judge
others, much more will He not permit offenders. Let us not therefore judge
others, neither let us look to others who are taking their ease, but unto
Jesus, and from thence let us draw our examples.
Why! have I been thy benefactor? Why! did I redeem thee, that thou lookest
to me? It is another who hath bestowed these things on thee. Why dost thou
let go thy Master, and look unto thy fellow-servant? Heardest thou not Him
saying, "Learn of me, for I am meek and lowly in heart?" And again, "He that
would be first amongst you, let him be servant of all:" and again, "Even
as the Son of Man came not to be ministered unto, but to minister."And after
these things again, lest taking offense at them who are remiss amongst thy
fellow-servants, thou continue in contemptuousness; to draw thee off from
that, He saith, "I have made myself an example to you, that as I have done,
ye should do also." But hast thou no teacher of virtue amongst those persons
that are with thee, neither such a one as to lead thee on to these things?
More abundant then will be the praise, the commendation greater, when not
even being supplied with teachers thou hast become one to be marvelled at.
For this is possible, nay very easy, if we be willing: and this they show,
who first duly performed these things, as for instance, Noah, Abraham,
Melchizedeck, Job, and all the men like them. To them it is needful to look
every day, and not unto these, whom ye never cease emulating, and passing
about their names in your assemblies. For nothing else do I hear you saying
everywhere, but such words as these; "Such a one has bought so many acres
of land; such a one is rich, he is building." Why dost thou stare, O man,
at what is without? Why dost thou look to others? If thou art minded to look
to others, look to them that do their duty, to them that approve themselves,
to them that carefully fulfill the law, not to those that have become offenders,
and are in dishonor. For if thou look to these, thou wilt gather hence many
evil things, falling into remissness, into pride, into condemnation of others;
but if thou reckon over them that do right, thou wilt lead thyself on unto
humility, unto diligence, unto compunction, unto the blessings that are beyond
number.
Hear what the Pharisee suffered, because he let pass them that do right,
and looked to him that had offended; hear and fear.
See how David became one to be marvelled at, because he looked to his ancestors
that were noted for virtue. "For I am a stranger," saith he, "and a sojourner,
as all my fathers were." For this man, and all that are like him, let pass
them that had sinned, and thought of those who had approved themselves.
This do thou also. For thou art not set to judge of the negligences of which
others have been guilty, nor to inquire into the sins which others are
committing; thou art required to do judgment on thyself, not on others. "For
if we judged ourselves," it is said, "we should not be judged, but when we
are judged, we are chastened of the Lord."But thou hast reversed the order,
of thyself requiring no account of offenses great or small, but being strict
and curious about the offenses of others.
Let us no more do this, but leaving off this disorderly way, let us set up
a tribunal in ourselves for the sins committed by ourselves, becoming ourselves
accusers, and judges, and executioners for our offenses.
But if it be thy will to be busy about the things of other men also, busy
thyself about their good works, not their sins, that both by the memory of
our negligences and by our emulation for the good works they have done, and
by setting before ourselves the judgment-seat from which no prayers can deliver,
wounded each day by our conscience as by a kind of goad,we may lead ourselves
on to humility, and a greater diligence, and attain unto the good things
to come, by the grace and love towards man of our Lord Jesus Christ; with
whom be to the Father, together with the Holy Ghost, glory, might, honor,
now and always, and world without end. Amen. |
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