Link is available from the right (package) of S. Mass January 31, 2010, Sunday Septuagesima ; following is the extensive discussion of Dom Guéranger Septuagesima on time and on Sunday Septuagesima.
The History of Time Septuagesima
Importance of this time.
The time Septuagesima covers the period of three weeks immediately preceding Lent, and is a key part of the liturgical year. Hebdomadal is divided into three sections, of which only the first bears the name of Septuagesima; Sexagesima is called the second and the third Quinquagesima.
It is clear that these names express a numerical relationship as the word Lent, whence comes the word Lent. The word Lent is to indicate the number of forty days that we must cross to get to Easter. Words Quinquagesima, Sexagesima Septuagesima and make us almost see this in a far more solemn prolonged, but not least, the great object which begins to harass the holy Church, which it proposes to her children as a goal towards which all must now seek their desires and all their efforts.
However, the feast of Passover requires preparation for the forty days of meditation and penance. It is the most propitious time, the most powerful endeavor to revive the Church in the heart and soul of the faithful a sense of their vocation. In their highest interest, they must not let this period of grace, without having the opportunity to renew their entire life. Therefore agreed to arrange this time of health, which is in itself a preparation for, dying slowly in their hearts the noises of the world, were more attentive to the grave warning that the Church will lead them, by imposing ashes on head.
Origin.
The history of Septuagesima is intimately linked to that of Lent. Indeed since the fifth century began the sixth Sunday before Easter, which corresponds to the first Sunday of the Lent, the forty days and consisted of up to Holy Thursday, since Christian antiquity as the first paschal mystery.
Sunday not fasted and therefore there were no strictly speaking, that the actual 34 days of fasting (36 with Friday and Holy Saturday). But the desire to imitate the entire fasting the Lord led the fervent souls to anticipate.
Quinquagesima.
This custom is seen appearing first in the fifth century, so much so that St. Maximus of Turin, in Sermon 26 °, pronounced perhaps in 451, the blame and remember that Lent begins on Sunday of Lent. But since then it was very widespread among the faithful, to the 465, in the Sermon on the 36th and endorse.
In the sixth century St. Caesarius of Arles, in his Rule for Virgins, is starting a week before the fasting of Lent. So it is certain that, at least in monasteries, Quinquagesima there ever since. The First Council of Orleans (511) ordering the faithful to observe the Lent before Easter and the Quinquagesima to "maintain - says the canon 26 ° - the unity of the customs." The first and second Council of Orange (511 and 541) are fighting the same abuse and prohibit fast before Lent. The author of The Book Pontificalis, around 520 indicates the practice of anticipating a week of Lent, but it seems that it was still not widespread.
Sexagesima.
Later, the period devoted to fasting was still early for another week, which was added to the Quinquagesima and called Sexagesima. The first mention is found in the Rule of St. Caesarius, written for the monks before 542. Also speaks of the Fourth Council of Orleans, in 541, but only to prohibit the advances of fasting.
Septuagesima.
Finally, towards the end of the sixth century or the beginning of the seventh, appeared in Rome Septuagesima, as it is mentioned in the Homilies of Saint Gregory the Great (594-604). The liturgical observances gradually reached the first northern Italy, with Milan, then the influence of the Carolingians, throughout Western Europe. England got to the end of the seventh century and Ireland until the ninth. However, if fasting was already observed during the weeks of Quinquagesima and Sexagesima, it seems that at the time of its creation, the Septuagesima was not a liturgical celebration without fasting, while in the ninth century the Carolingian councils formally require.
Dell'Alleluia deletion.
We know from Amalarius, that since the beginning of the ninth century, was suspended Septuagesima the Alleluia and the Gloria in Excelsis Deo.
Even the monks conformed to this usage, although the Rule of St. Benedict to make a provision to the contrary. Some was Saint Gregory VII (1073-1085), at the end of the eleventh century, suppressed the officiating Alleluia in use until then, the Sunday Septuagesima. These are the antiphons of Lauds Alleluia, that Gregory VII was replaced with the Office of Septuagesima Sunday, giving it new antiphons. This fact is attested by 'Ordo Ecclesiae Lateranensis twelfth century. It is therefore to be expected that this pope was to anticipate the deletion dell'Alleluia Septuagesima forward to Saturday (Bishop Callewaert, Sacris erudiri, p. 650).
So this time of the liturgical year, after several trials, ended up settling. Based on the age of the feast of Easter is, thereby, subject to delay or advance, depending on the mobility of the party. On January 18 and February 22 are called key Septuagesima, because Sunday that name can not be located or before January 18 or after Feb. 22.
Mysticism TIME Septuagesima
The time when we enter contains mysteries that are not its only three weeks to prepare us holy Quarantine, but extend to the entire period that separates us from the great feast of Easter.
Two times.
Sevenfold the number is the foundation of these mysteries.
"There are two times, Augustine says in his commentary on Psalm 148: a cross now, in temptations and tribulations of life, the other will go in safety and joy eternal. We will celebrate the first before the Passover, the second after Easter. The time before Easter expresses the anguish of this life, one that begins with the Easter means that we will enjoy the bliss one day. That's why we spend the first two days of fasting and prayer, while the latter must be devoted to songs of joy, and throughout his term fasting is suspended. "
Two places.
The Church interprets the sacred Scriptures, shows us two different cities, in direct relation with the two times described by St. Augustine: Babylon and Jerusalem. The first is the symbol of this world of sin, where the Christian passes the time test, the second is the heavenly home, where the rest of all his fights.
The people of Israel, whose history is all a great figure of humanity, was banished from Jerusalem and held for seventy years, captive in Babylon. To express this mystery, the Church, according to Alcuin, Amalarius, Ivo of Chartres and generally the liturgists of the Middle Ages, wanted to set the day of atonement for the number seventy, and, in the style of the Scriptures, took the symbolic number for the real one.
The seven ages of the world.
According to ancient Christian traditions also the duration of the world is divided into seven periods. Before dawn breaks on the day of eternal life, mankind must go through seven ages. The first is since the creation of Adam to Noah, the second from the deluge to the call of Abraham, the third begins with this first group of God's people and come to Moses, to whose hands the Lord gave them the Law, and the fourth is extending from Moses to David, whose real person initiating the sovereignty of the house of Judah covers the fifth series of centuries after the reign of David until the captivity of the Jews in Babylon; the sixth held upon their return from captivity to birth of Jesus Christ. Finally opens the seventh age, which rises with the appearance of the Sun of justice, and will last until the advent of the Judge of the living and the dead. These are the seven major fractions of time, after which there is only eternity.
The seven-joy.
To comfort us in the midst of the fighting which is littered our path, the Church teaches us another seven-who actually follow what we go through. After Septuagesima sadness is Easter, with seven weeks of joy, to make us a foretaste of the consolations and delights of heaven. Indeed, after fasting and sharers with Christ in his sufferings, will rise with him, and our hearts will follow in the highest heavens. Gradually feel the divine Spirit descend on us with his seven gifts of the celebration that such great marvels do not ask us less than seven weeks, from Easter to Pentecost.
The period of sadness.
After glancing towards the comforting hope of the future must now make amends to the present realities. What are we here? Of exile, of being in chains, prey to all the dangers that we hide Babylon. However, if we love the country, if we want to see her again, we must break with the false lure of foreign and reject this evil we are far from that cup, to which an intoxicated most of our brothers in captivity. It invites us to amusements and pleasures, but must remain suspended our harps on the willows on the banks of its river, until we will give the signal to return to Jerusalem. Would prevent us listen to the songs of Zion within its walls, as if our hearts could star happy away from home, while an exile would be the eternal penalty of our unfaithfulness. "How to sing the songs of the Lord in a foreign land?" (Ps. 136.4).
The rites of penance.
These are feelings that the Church tries to instil in those days, calling attention to the dangers that surround us, inside and outside us, by the creatures. For the rest of the year will spur us to repeat the heavenly song of joyful Alleluia! But now puts his hand over his mouth because he has not been a resounding cry of joy in Babylon. "We are on the road and away from the Lord! (2 Corinthians 5:6): Serbia anthems for our time reaching it. We are sinners, and very often accomplices of the infidel: cleanse ourselves by repentance, for it is written that "praise the Lord loses its beauty in the mouth of the sinner" (Ecc 15:9).
The characteristic of this time is, therefore, suspended the 'Alleluia that will no longer feel the earth, until we attended the death of Christ and we will not be raised with him for a new life (Col. 2:12).
Equally we can count the angelic hymn Glory to God in highest heaven, which sounded every Sunday after the birth of the Redeemer, there will only be allowed to repeat in those days of the week commemorating the feast of a saint. At Sunday Matins loses up to Easter Hymn Te Deum Ambrosian laudamus. After the sacrifice the deacon melt more the congregation with the words Ite, missa est, but only invite them to continue their silent prayer, blessing the God of mercy, despite our sins, there has discarded from him.
After the Gradual of the Mass, in place of 'Hallelujah, which will be repeated three times to have to open our hearts to hear the voice of the Lord in his Gospel reading, feel the thrilling melody of the Treaty, which expresses the language of repentance, prayer unceasing and humble confidence, that there must be regular in those days.
Other liturgical services.
It seems that the Church is concerned to warn our eyes too, that the time we enter a time of grief. Indeed, the purple color will be normal, when there will be a saint to celebrate. Ash Wednesday until the deacon and subdeacon continue to wear the tunic and the Dalmatian, but from this day will lay these garments of joy, and expect the austere Quarantine inspire the Church like to express her sadness even more, eliminating everything that could in any way affected by the splendor of which in other times loves surround his altars.
III PRACTICE TIME Septuagesima
Enjoying the joys that are gone with the Birth of Emmanuel. Forty days were short joy of the Church then the sky was obscured, appearing suffused with tones more sad. Perhaps it is forever lost the Messiah awaited with so much hope in the weeks of Advent? or the Sun of Justice has diverted its course to head away from this guilty land?
Participation in the Passion of Christ.
Rassereniamoci, the Son of God and Mary there may have abandoned, because the Word was made flesh to dwell among us. He has allowed a greater glory than to be born among the angelic choirs, and we will part, but the money to buy a thousand sufferings with the most cruel and ignominious deaths. Therefore, if we want to participate in the triumph of his Resurrection, we must first follow the Via Dolorosa wet from his tears and his blood.
Soon you will hear the voice of the Church to invite Lenten penance, but in preparation for this painful baptism, wants to three weeks we pause to explore the depth of the wounds made our souls from sin. True, nothing can equal the charm and sweetness of the Child of Bethlehem, but they're not enough his lessons of humility and simplicity. Is being erected the altar, where it will be sacrificed by a tremendous justice the great victim who died for us, so it is time that we ask account of the bonds we have with the One who is willing to sacrifice the innocent instead of guilty .
Work of purification.
The mystery of a God who deigned to become incarnate for us men open the paths of the illuminative way, but our eyes are invited to contemplate a more vivid light. Not our heart be troubled: the beauty of the Nativity will be overtaken by the great victory of Emmanuel. But if our eye is anxious to seek his glory, we must first cleanse, without weakness plunging deep abyss of his misery. No one will be denied the divine light to carry out this work of purification and justice. When we come to know ourselves well and to realize the profound loss of original and actual sins of malice, to understand, in light of God, his great mercy for us, then only we will be prepared to healthy atonement and the joys that await us ineffable that follow.
The tears of exile.
Since much time is devoted to more serious thoughts, we do not know better express the feelings that the Church expects from Christian translating a piece of the eloquent exhortation in the ninth century the great Ivo of Chartres addressed his people, at the opening of Septuagesima . "He said the Apostle: All creatures sigh and pains of childbirth. And not only them but also us that we have the first fruits of the spirit, we also groan within ourselves, waiting for the adoption of the children of God and the redemption of our bodies (Rom 8:22). This creature is the longing soul away from the corruption of sin, which is mourning the fate of being still subject to sunset and many continue to suffer the pains of its birth until it is far from home. For the same reason the Psalmist exclaimed: Miserable me! My pilgrimage is long! (Ps 119.5). The same Apostle, who had received the Holy Spirit and was an early member of the Church anxious to actually receive the adoption subsidiary, which already held the hope, exclaimed: I want to die and be with Christ (Phil. 1:23). So we need these days more than ever surrender to tears and tears, to deserve the sadness and the cries of our hearts to return to the homeland, from which we exiled the joys that bring death. We mourn during the journey, if we come to rejoice goal, we walk the arena of life to seize this prize at the end of the call celestial travelers we are not fools who forget their homeland and that s'affezionano exile, or stop along the way, we must not be insensitive to those patients who can not seek remedy for their ills, because it is already done for those who are not even aware of their illness. So we run to the doctor eternal salvation, to discover all our wounds and make him feel the inner cry of our soul, have mercy on me, Lord, for I am sick ridonami health because my bones are shattered (Ps 6 3). So this doctor divine forgive our sins, heal us from all the languor and fill all our desires for the good. "
Supervision.
The Christian who wants during this time, into the spirit of the Church, must banish him from the false security, or the satisfaction that often thrives in the souls soft and warm and that does not produce sterility when insensibly leads to the destruction of the true meaning Christian. Who does he think exempted from this constant vigilance, as recommended by the Saviour (Mark 13.37), is already in the hands of the enemy who does not feel the need to fight, fight to maintain balance in the way of good to be afraid of being far the Kingdom of God, which is won by force (Matt. 11-12), who forgets the sins forgiven by God's mercy, should tremble at the thought that from now on will be the laughingstock of a dangerous illusion (Ecc 5.5 ).
We therefore glorify God in these days, focusing on the bold contemplation of our miseries, and tapping into the knowledge of ourselves always new reasons to hope in Him who never weaknesses and errors prevented sinking up to us to rise up to him.
SUNDAY Septuagesima
Sin and its consequences.
The Holy Church calls us to remember today with her history of the fall of our forefather. Such shows have ruined the ending of mortal life. the Son of God made man, who deigned to take on the atonement of the original abuse and all future sins. To be able to appreciate the remedy, you must look at the bottom of the wound. Why devote a whole week to ponder the gravity of the first sin and the accumulation of misfortunes which attracted humanity.
Once read in the Church this Sunday Morning the story of Moses who prepared all the generations in this great event. The current liturgy refers to this reading Matins of Wednesday this week, as the days preceding it are devoted to six days of creation. However it is good that we are dealing also suffered because it is the most important story and is the basis of all the lessons of the week.
From the Book of Genesis (Gen. 3.1 to 19)
Now the serpent was more cunning than any beast of the earth that God had made. And he said to the woman: "Because God has commanded not to eat the fruit of all plants of paradise?" And the woman replied: "Of the fruit of plants that they eat in heaven, but the tree which is in the middle of paradise God ordered us not to eat, and not touch it, maybe not Abba to die. " But the serpent said unto the woman: "No, you will not die. Indeed, God knows well that any day you eat of it your eyes will open and you will be like gods, knowing good and evil. " Now the woman saw that the tree was good to eat and beautiful to the eye and pleasant appearance, caught him and ate and gave to her husband, who ate it.
Eyes were opened to both, that she was of being naked, sewed fig leaves and whether they made belts. And having heard the voice of the Lord God walking in the cool of paradise in the cool of the evening, Adam with his wife hid from sight of the Lord God among the trees of paradise. And the Lord God called Adam and said, "Where are you?" And he replied: "I heard your voice in heaven, and being afraid, because naked, I was hidden." And God said, "Who made you aware of being naked, if not having eaten the fruit of which I commanded you not to eat?". Adam said: "The woman who gave me companion gave me the fruit and I ate." And the Lord God said to the woman: "What have you done?". She said: "The serpent deceived me, and I ate."
Then the Lord God said to the serpent: "Why did you do this, you are cursed more than all the animals and beasts of the earth, you crawl on your belly and eat earth all the days of your life. And I will put enmity between thee and the woman, between your seed and her Seed, it will crush your head and you shall bruise his heel. " And the woman said, "I will greatly multiply thy sorrows and thy conception: in sorrow thou shalt bring forth your children, you are under the authority of her husband, and he shall rule over you." Adam then said, "Because you have heeded the voice of thy wife, and hast eaten of the tree which I commanded you not to eat t'avevo, the earth is cursed because of you, painstakingly shalt thou nourishment for everyday of your life. It will produce thorns and thistles, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread until you return to the land from which you were taken because you are dust and to dust you shall return. "
Here is the terrible page of human history, which alone can explain the present condition of man on earth and through which we learn how to behave with God It will do the main object of our reflections in the coming days. Meanwhile we come to the explanation of the Liturgy today.
Mass
The station is in Rome, S. Lawrence outside the Walls.
The ancient liturgists noticed the relationship between the righteous Abel, whose blood shed by a brother is the subject of today's Responsory Matins, and the Martyr's tomb of the Roman Church which opens Septuagesima.
Epistle (1 Cor 9.24 to 27, 10.1 to 15). - Brothers: Do not you know that in a race run so all of the stadium, but one gets the prize? You also run to get it. All wrestlers undergoing all sorts of denials and do it for a perishable wreath, but we do it to get a crown eternal. I then run this way and not as if: so fight, not as one who beats the air, but suddenly my body hard and force him to serve, so that after preaching to others, does not become reprobate myself. I do not want to leave you unaware, brothers, that our fathers were all under the cloud and all passed through the sea, and all were baptized to Moses in the cloud and sea, and all ate the same spiritual food and all drank the same drink spiritual (drank of the spiritual rock which followed them, and this rock was Christ). But not many of them God was pleased.
Courage and generosity.
The strong word of doubles our excitement at the thought of the great events that are linked to this day. The world is an arena where we all run, but the prize will be those who run agile and free. Let us then everything which could delay our race and make us lose the crown. Do not delude ourselves: there is no security for us, until we reached the end. It was perhaps our most sincere conversion to that of St. Paul, and our most holy and meritorious works of his? But he confesses that he has not extinguished in his heart the fear of becoming reprobate that punishes his body and a slave.
At present the man no longer has the right intention of Adam before sin, which, moreover, was able to use it so badly: a fatal trend drags us towards the abyss, so that we can preserve the equilibrium only by sacrificing the body to spirit. It seems, this lasts for more than a doctrine, and many will not reach the finish line, either party may take the reward for them. Like the Israelites of the Apostle, they deserve to be buried in the desert and never see more than the promised land. Yet they had made before their eyes the same wonders witnessed by Joshua and Caleb, but there is no remedy that can cure the hardening of hearts that persists to place any hope in these things as not prove to each time in vain and dangerous.
If our hearts and trust in God is comforting to think that will keep its aid to those who pleads not s'arresterà ever travel our journey and arrive safely to the goal. The eyes of the Lord are always directed at those who work and suffer (From the Gradual of the Mass).
Gospel (Mt 20.1 to 16). - At that time, Jesus told his disciples this parable: The kingdom of heaven is like a landowner who went out at daybreak to take by workers for his vineyard. It agreed with the workers a penny a day and sent them to his vineyard. And released into the third hour he saw others being idlers in the square, and said, Go into my vineyard and I will give what is right. And they went. Again came to the sixth and ninth hour and did the same. Going out to the eleventh, find other idlers, and says to them: Why do veins have been here all day doing nothing? They said to him: Because no one has hired us. And he said to them: Go ye also into my vineyard. Coming later in the evening, the owner of the vineyard said to his steward, Call the workers and pay them wages, beginning from the last to first. Since then came those eleventh hour, had a penny. Then come too early, thought to receive more, but also had a penny. It took him, murmured against the Lord, saying: These last have done only one hour, and they've treated us like we have borne the burden and heat of the day. But he answered one of them said, Friend, I do not do wrong: you have not agreed with me for a denarius? Just grab yours and go, but I also want to give to him as to you. And I can not do what I want? Perhaps your eye evil because I am good? So the last shall be first, and the first last. And many are called, few are chosen.
The call of nations.
We note the great importance to grasp the right sense of this Gospel passage and evaluate the reasons why the Church offers us on this day.
First consider the circumstances in which the Savior pronounced this parable and instructive that in the end there it is explicitly stated. This is to warn the Jews, who approaches the end of their law, which must give way to Christian law, and arrange to welcome the idea that the Gentiles are called to an alliance with the vineyard of God Indeed they talk about is the Church in its different aspects, from the beginning of the world until the day when the Lord stooped to come among men and is in a visible and permanent, the society of believers in him. The dawn of this world lasted from Adam to Noah, the third hour and extended from Noah to Abraham, the sixth hour came and began from Abraham to Moses, the ninth hour was the era of the Prophets, until coming of the Lord. Finally the eleventh hour, that is when the world seemed to turn to utter ruin, the Messiah appeared. The greatest mercies were sensitive to this last age, in which his salvation was extended to the Gentiles by the preaching of the Apostles.
With this mystery Jesus wants to confuse the pride of the Jews and to emphasize the envy of the Pharisees and Doctors of Law are looking to extend, to the pagan nations, worship the Father, which appeared clearly from the grievances of the workers asked for selfish first, the Father of the family. But their persistence will be duly punished, because Israel who worked before us will be tried again for the hardness of his heart, and we Gentiles that we were the last, become the first children of the Father, because we are members of the Catholic Church, the Bride of the Son of God
The vocation of every man.
This is the interpretation of the parable are the Fathers, especially St. Augustine and St. Gregory the Great. But the teaching of the Savior has undoubtedly another important meaning, less stressed by the two holy Doctors, and is the call that God addresses to each of us asking us to deserve the eternal Kingdom with the hardships of this life.
The morning was our childhood. The third hour, according to the ancient custom of counting, is the first ascent of the sun into the sky, ie the age of youth. The sixth hour, noon, and the manhood. Finally, the eleventh, a few moments before sunset, is old age. The father called workers at all hours, and they must meet as soon as they hear his voice, it is unlawful to loiter first called to work on the pretext that there will be a second call of the Lord: who assures them that they will live up last hour? quando sarà l'ora terza, può uno presumere di arrivare anche alla sesta ora? Il Signore chiamerà alle ultime ore di lavoro i superstiti di questo mondo; ma non s'è mai impegnato a rinnovare l'invito a chi una volta lo rifiutò.
Preghiamo
Esaudisci, Signore, le preghiere del tuo popolo e fa' che noi giustamente afflitti per i nostri peccati, siamo misericordiosamente liberati a gloria del tuo nome.
(Dom Prosper Guéranger, L'anno liturgico trad. it. P. Graziani, Alba, 1959)
