Undecimo Kalendas Maji: Sancti Anselmi, O.S.B.

Undecimo Kalendas Maji: Sancti Anselmi, O.S.B.

Episcopi, Confessoris, et Ecclesiae Doctor

(Duplex majus)

Proprium Missae cum lectionibus variis

Introitus:

In medio Ecclesiae aperuit os ejus: et implevit eum Dominus epiritu sapientiae, et intellectus: stolam gloriae induit eum. (Ps. 91: 2) Bonum est confiteri Domino: et psallere nomini tuo, Altissime. v. Gloria Patri. In medio Ecclesiae.

In the midst of the Church the Lord opened his mouth: and filled him with the spirit of wisdom and understanding: He clothed him with a robe of glory. (Ps. 91: 2) It is good to give praise to the Lord: and to sing to Thy Name, O Most High. v. Glory be. In the midst of the Church.

Oratio: Deus, qui pópulo tuo ætérnæ salútis beátum Ansélmum minístrum tribuísti : præsta, quæsumus ; ut, quem Doctórem vitæ habúimus in terris, intercessórem habére mereámur in cælis. Per Dóminum.

Let us pray. O God, by whose providence blessed Anselm was sent to guide thy people in the way of everlasting salvation : grant we beseech thee, that as we have learned of him the doctrine of life on earth, so we may be found worthy to have him for our advocate in heaven. Through.

Lectio libri Sapientiae (Eccl. 15: 1-6):

Qui timet Deum faciet illud et qui continens est iustitiae adprehendet illam, et obviabit illi quasi mater honorificata et quasi mulier a virginitate suscipiet illum cibabit illum panem vitae et intellectus et aqua sapientiae salutaris potabit illum: et firmabitur in illo et non flectetur: et continebit illum et non confundetur et inaltabit illum apud proximos suos, et in medio ecclesiae aperiet os illius adimplebit illum spiritu sapientiae et intellectus et stolam gloriae vestiet illum. Iucunditatem et exultationem thesaurizabit super illum et nomine aeterno hereditabit illum. Dominus Deus noster.

Lesson from the Book of Wisdom. He that feareth God will do good: and he that possesseth justice shall lay hold on her, and she will meet him as an honorable mother. With the bread of life and understanding she shall feed him and give him the water of wholesome wisdom to drink: and she shall be made strong in him, and he shall not be moved: and she shall hold him fast, and he shall not be confounded: and she shall exalt him among his neighbors, and in the midst of the Church she shall open his mouth, and shall fill him with the spirit of wisdom and understanding, and shall clothe him with a robe of glory. The Lord our God shall heap upon him a treasure of joy and gladness, and shall cause him to inherit an everlasting name.

Alleluia:

Alleluja, alleluja. V. (Dan. 12: 3) Qui docti fúerint, fulgébunt quasi splendor firmaménti. Allelúja. V. Qui ad justítiam erúdiant multos, quasi stellæ in perpétuas aternitátes. Allelúja.

Alleluia, alleluia. V. They that are learned shall shine as the brightness of the firmament. Alleluia. V. They that instruct many to justice, as stars for all eternity. Alleluia.

Lectio Sancti Evangelii secundum Matthaeum (V: 13-19)

In illo témpore: Dixit Jesus discípulis suis: Vos estis sal terræ. Quod si sal evanúerit, in quo saliétur? Ad níhilum valet ultra, nisi ut mittátur foras, et conculcétur ab homínibus. Vos estis lux mundi. Non potest cívitas abscóndi supra montem pósita. Neque accéndunt lucérnam, et ponent eam sub módio, sed super candelábrum, ut lúceat ómnibus qui in domo sunt. Sic lúceat lux vestra coram homínibus ut videant ópera vestra bona, et gloríficent Patrem vestrum, qui in cælis est. Nolite putáre, quóniam veni sólvere legem, aut prophétas: non veni sólvere sed adimplére. Amen quippe dico vobis, donec tránseat cælum et terra, ióta unum, aut unus apex non præteríbit a lege, donec ómnia fiant. Qui ergo sólverit unum do mandátis istis mínimis et dócuerit sic homines minimus vocábitur in regno cælórum: qui autem fécerit et docúerit, hic magnus vocábitur in regno cælórum.

At that time: Jesus said to his disciples: You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men. You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill. For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.

Acta S. Anselmi Episcopi (ex II Nocturno)

Ansélmus, Augústæ Prætóriæ in fínibus Itáliæ, Gundúlpho et Ermembérga nobílibus et cathólicis paréntibus natus, a téneris annis assíduo litterárum stúdio atque perfectióris vitæ desidério, non obscúrum futúræ sanctitátis et doctrínæ spécimen dedit. Et licet juveníli ardóre aliquándo ad sæculi illécebras traherétur, brevi tamen in prístinam viam revocátus, pátria et bonis ómnibus derelíctis, ad monastérium Beccénse órdinis sancti Benedícti se cóntulit ; ubi, emíssa regulári professióne, sub Herluíno abbáte observantíssimo et Lanfránco viro doctíssimo, tanto ánimi fervóre et jugi stúdio in lítteris et virtútibus assequéndis profécit, ut mirum in modum tamquam sanctitátis et doctrínæ exémplar ab ómnibus haberétur.

Anselm was born of noble and Catholic parents, named Gundulph and Hermenberga, at Aosta, in Piedmont. From his tenderest years his diligence in study, and his aspirations to a more perfect state of life, gave no indistinct foreshadowing of the holiness and learning to which he afterwards attained. The heat of youth drew him for a while into the snares of the world, but he soon returned to his first courses, and, forsaking his own country and his goods, betook himself to the monastery of Bec, under the rule of St. Benedict. There he made his profession as a monk, and under the rigid discipline of Herluin, the Abbot, and the learned instruction of the profound Lanfranc, with great zeal of spirit and eager obedience to the Rule, he made such progress in learning and godliness, that he shone before all others as an ensample of holiness of life, and power of doctrine.

Abstinéntiæ et continéntiæ tantæ fuit, ut assiduitáte jejúnii omnis pene cibórum sensus in eo viderétur exstínctus. Diúrno enim témpore in exercítiis monásticis docéndo, et respondéndo váriis de religióne quæsítis eménso ; quod réliquum erat noctis, somno subtrahébat, ut divínis meditatiónibus, quas perénni lacrimárum imbre fovébat, mentem recreáret. Eléctus in priórem monastérii ínvidos fratres ita caritáte, humilitáte et prudéntia lenívit, ut quos æmulos accéperat, sibi et Deo amícos, máximo cum reguláris observántiæ emoluménto, rédderet. Mórtuo abbáte, et in ejus locum, licet invítus, sufféctus, tanta doctrínæ et sanctitátis fama ubíque refúlsit, ut non modo régibus et epíscopis veneratióni esset, sed sancto Gregório séptimo étiam accéptus, qui tunc magnis persecutiónibus agitátus, lítteras amóris plenas ad eum dedit, quibus se et Ecclésiam cathólicam ejus oratiónibus commendábat.

Mortification and purity were his marked characteristics, and by constant fasting all taste for food seemed to have died in him. He spent the day in the monastic work, in teaching, and in answering hard questions upon religion, and he took away from sleep during what remained to him of the night, that he might refresh his soul by thoughts of God, wherein he was alway comforted by an unceasing flow of tears. When he was chosen Prior of the monastery, he so won over, by his charity, loweliness, and wisdom, some brethren who looked ill upon him, that from enviers, as he had found them, he turned them into lovers of God and of himself likewise, with exceeding gain to the strictness of observance in that Abbey. After the death of the Abbot, Anselm, though against his own will, was chosen to succeed him. In this high place the light of his learning and holiness so shone all round about, that he was reverenced not only by Kings and Bishops, but was taken up by the holy Pope Gregory VII, who, amid the great persecutions which were then trying him, wrote with words of great love to Anselm to recommend himself and the Catholic Church to his prayers.

Defúnctus Lanfránco archiepíscopo Cantuariénsi, ejus olim præceptóre, Ansélmus, urgénte Willélmo Angliæ rege et instántibus clero ac pópulo, ipso tamen repugnánte, ad ejúsdem ecclésiæ régimen vocátus, statim (ut corrúptos pópuli mores reformáret) verbo et exémplo prius, dein scriptis, et concíliis celebrátis, prístinam pietátem et ecclesiásticam disciplínam redúxit. Sed cum mox idem Willélmus rex vi et minis Ecclésiæ jura usurpáre tentásset, ipse sacerdotáli constántia réstitit ; bonorúmque direptiónem et exsílium passus, Romam ad Urbánum secúndum se cóntulit : a quo honorífice excéptus et summis láudibus ornátus est, cum in Barénsi concílio Spíritum Sanctum étiam a Fílio procedéntem, contra Græcórum errórem, innúmeris Scripturárum et sanctórum Patrum testimóniis propugnásset. E vivis Willélmo subláto, ab Henríco rege, ejus fratre, in Angliam revocátus, obdormívit in Dómino ; famam non solum miraculórum et sanctitátis (præcípue ob insígnem devotiónem erga Dómini nostri passiónem et beátam Vírginem ejus Matrem) assecútus, sed étiam doctrínæ, quam ad defensiónem Christiánæ religiónis, animárum proféctum, et ómnium theologórum, qui sacras lítteras scholástica méthodo tradidérunt, normam cælitus hausísse ex ejus libris ómnibus appáret.

After the death of Lanfranc, Archbishop of Canterbury, Anselm, whose teacher Lanfranc had formerly been, was driven by William II, King of England, supported by the entreaties of the clergy and people, though sorely against his own wishes to take upon him the government of that Church. Raised to that See he straightway set himself to reform the corrupt manners of the people, and, first by his word and example, and then by his writings and the Councils which he held, succeeded in restoring the ancient godliness and discipline of the Church. But when the aforesaid King William tried by force and threats to seize on the rights of the Church, Anselm withstood him as beseemed a Priest, and after that he had suffering the plundering of all his goods, and been sent into banishment, he betook himself to Rome to Urban II. There he was received with great worship, and won high praise for that in the Council of Bari, he maintained by countless proofs from Scripture and the holy Fathers, against the error of the Greeks, that the Holy Ghost proceedeth from the Son also. When William lived no more, his brother Henry I, King of England, called back Anselm thither, and there he fell asleep in the Lord. His is a name illustrious not for miracles only, nor for holiness (and indeed he had a wondrous love for his Lord who had suffered for him, and for the blessed Maiden Mother of the same our Lord), but also for the deep learning which he used for the defence of the Christian Religion and the good of souls. That wonderful knowledge of theology which he had, and which is shewn in all the books which he wrote, seemeth to have been given him from heaven for the teaching of all writers on the same subject, who have used what is called the Scholastic method.

Homilia sancti Anselmi Episcopi (ex III Nocturno Breviarii Benedictini)

Ex Cur Deus homo?, commendatio operis: Quamvis post apostolos sancti patres et doctores nostri multi tot et tanta de fidei nostrae ratione dicant ad confutandum insipientiam et frangendum duritiam infidelium, et ad pascendum eos qui iam corde fide mundato eiusdem fidei ratione, quam post eius certitudinem debemus esurire, delectantur, ut nec nostris nec futuris temporibus ullum illis parem in veritatis contemplatione speremus: nullum tamen reprehendendum arbitror, si fide stabilitus in rationis eius indagine se voluierit exercere. Nam et illi, quia "breves dies hominis sunt" (Iob 14,5), non omnia quae possunt, si diutius vixissent, dicere potuerunt; et veritatis ratio tam ampla tamque profunda est, ut a mortalibus nequeat exhauriri; et dominus in ecclesia sua, cum qua se esse "usque ad consummationem saeculi" promittit, gratiae suae dona non desinit impertiri.

Succeeding the Apostles, many of our holy Fathers and holy teachers make very many significant points regarding the rational basis of our faith. They do so not only in order to confound the foolishness of unbelievers and to break through their hard-heartedness, but also in order to nourish those who, having hearts already cleansed by faith, delight in the rational basis of our faith a rational basis for which we ought to hunger once [we have] the certainty of faith. Although our holy Fathers make so many significant points that we do not expect either in our own day or in future times anyone to be equal to them in contemplating the truth, nevertheless if anyone who is steadfast in faith wants to engage in investigating the rational basis for his faith, I think he ought not to be reproached. For because "the days of man are short" the holy Fathers were not able to say all of the things which they could have said if they had lived longer. Moreover, the rational basis of truth is so extensive and so deep that it cannot be exhausted by mortals. Furthermore, within His Church, with which He promises to remain unto the end of the world, the Lord does not cease to impart the gifts of His grace.

Et ut alia taceam quibus sacra pagina nos ad investigandam rationem invitat: ubi dicit: "nisi credideritis, nos intelligetis" (Jes 7,9), aperte nos monet intentionem ad intellectum extendere, cum docet qualiter ad illum debeamus proficere. Denique quoniam inter fidem et speciem intellectum quem in hac vita capimus esse medium intelligo: quanto aliquis ad illum proficit, tanto eum propinquare speciei, ad quam omnes anhelamus, existimo. Hac igitur ego consideratione, licet sim homo parvae scientiae, confortatus, ad eorum quae credimus rationem intuendam, quantum superna gratia mihi dare dignatur, aliquantum conor assurgere; et cum aliquid quod prius non videbam reperio, id aliis libenter aperio, quatenus quid secure tenere debeam, alieno discam iudicio.

Strengthened, then, by these considerations, I endeavor (although I am a man of meager learning) to rise up a bit higher in order to behold (to the extent that heavenly grace deigns to grant me) the rationale for those doctrines which we believe. And when I find some point which I did not previously notice, I shall willingly disclose it to others, so that I may learn from another's judgment what I ought to believe confidently. Therefore, Pope Urban, my father and lord, you who are worthy of all Christians' loving reverence and reverential love, and whom God's providence has established as supreme pontiff within His Church: since I can present the enclosed treatise to no one else more rightly, I present it to the scrutiny of Your Holiness, so that by the authority of Your Holiness what is therein deserving of acceptance may be approved and what must be corrected may be amended.

Ex Ep. de Incarn. Verbi: Sed priusquam de quaestione disseram, aliquid praemittam adcompescendam praesumptionem eorum, qui nefanda temeritate audent disputare contra aliquid eorum quae fides Christiana confitetur, quoniam id intellectu capere nequeunt, et potius insipienti superbia iudicant nullatenus posse esse quod nequeunt intelligere, quam humili sapientia fateantur esse multa posse, quae ipsi non valeant comprehendere. Nullus quippe Christianus debet disputare, quomodo quod catholica ecclesia corde credit et ore confitetur non sit; sed semper eandem fidem indubitanter tenendo, amando et secundum illam vivendo humiliter quantum potest quaerere rationem quomodo sit. Si potest intelligere, deo gratias agat; si non potest, non immittat cornua ad ventilandum sed submittat caput ad venerandum.

But before I examine this question I will say something to curb the presumption of those who, with blasphemous rashness and on the ground that they cannot understand it, dare to argue against something which the Christian faith confesses—those who judge with foolish pride that what they are not able to understand is not at all possible, rather than acknowledging with humble wisdom that many things are possible which they are not able to comprehend. Indeed, no Christian ought to question the truth of what the Catholic Church believes in its heart and confesses with its mouth. Rather, by holding constantly and unhesitatingly to this faith, by loving it and living according to it he ought humbly, and as best he is able, to seek to discover the reason why it is true. If he is able to understand, then let him give thanks to God. But if he cannot understand, let him not toss his horns in strife but let him bow his head in reverence.

Offertorium:

Mihi autem adhærére Deo bonum est, pónere in Dómino Deo spem meam: ut annúntiem omnes prædicatiónes tuas in portis fília Sion. Allelúja.

It is good for me to adhere to my God, to put my hope in my Lord, that I may declare all Thy praises in the gates of the daughter of Sion. Alleluia.

Secreta:

Hóstias tibi,Dómine, in odórem suavitátis offérimus; et præsta ut beáti Robérti mónitis et exemplis edócti, per sémitam mandatórum tuórum dilatáto corde currámus. Per Dominum.

We offer this sacrifice unto Thee, O Lord, for an odor of sweetness; grant that, taught by the instruction and example of blessed Robert, we may with enlarged heart run the way of Thy commandments. Through our Lord.

Communio:

Vos estis lux mundi: sic lúceat lux vestra coram homínibus, ut vídeant ópera vestra bona, et gloríficent Patrem vestrum Qui in Cælis est. Allelúja.

You are the light of the world: so let your light shine before all men that they may see your good works and glorify your Father Who is in Heaven. Alleluia.

Postcommunio:

Oremus. Sacraméntas, quæ súmpsimus, Dómine, Deus noster, in nobis fóveant caritátis ardórem: quo beátus Robértus veheménter accénsus, pro Ecclésia tua se júgiter impendébat. Per Dominum.

May the sacraments which we have received, O Lord, our God, inflame us with that fire of love which ardently consumed blessed Robert and led him to spend himself continually for Thy Church.Through our Lord.

Nexus:

• Breviarium Romanum, Officium S. Anselmi (Lat/Eng).
• W.H. Kent., "St. Anselm" (from Catholic Encyclopedia).
• Maurice de Wulf, History of Medieval Philosophy, § 2: St. Anselm (nn. 149-153).
• St. Anselm, Selections on God's existence (from Proslogion & correspondence with Gaunillo).
• St. Thomas, Summa Theologiae I.2.1: Whether God's existence is self-evident? (Eng/Lat).
• Reginald Garrigou-Lagrange, O.P., The One God, Ch. 2 (on St. Thomas' and St. Anselm's arguments concerning the self-evidence of God's existence).
• St. Anselm of Canterbury, O.S.B., Complete Philosophical and Theological Treatises.
• S. Anselmi, O.S.B., Opera Selecta.