u/paxdei_42

Laudetur Jesus Christus.

Personally I distinguish between Optional Memorials and Obligatory Memorials by taking the non-proper material from the Temporal in the former and from the Commons in the latter. Do hymn tones belong to these categories as well?

What I mean is that even though Terce, Sext, None and Compline ordinarily have no Sanctoral variation on Memorials, the corresponding hymns do have tones particular to when the liturgical day is a Memorial (compare Te lucis's ferial and memorial tone).

When celebrating an Optional Memorial and taking everything non-proper from the Temporal (i.e., only commemorating in the Concluding Prayer at Lauds and Vespers), would one still use the hymn tones of the Memorial at the minor Hours?

Laudetur Jesus Christus!

Around a year ago I bought a really nice jubilee edition of the 1900 Office, in a very, very good state for its age (only the leather spine and the ribbons are a bit worn). I mainly bought it as a collector's item and a reference. When I opened the aestiva part today to read the traditional matins readings for St. Jacob, it struck me again: the beauty of the texts and how the Office is laid out, but also how much of a bulk this must have been to pray, especially liturgically speaking!

I go regularly to a benedictine monastery that prays a traditional form of the monastic Office, with the long Lauds and sung Matins and all, but that Office is quite stripped down when compared to the traditional Office.

For example, after having prayed incredibly long ferial Matins, Lauds seems at first sight quite doable, but then there could be preces and around five commemorations to add, sometimes the preces include psalms themselves. After that it's probably already time for Prime, practically speaking. Prime can itself be quite long with four psalms (and Athanasian Creed), a lot of preces, capitular Office including martyrology... and then on some days one should rubrically pray Our Lady's Prime after that...? Then it´d be already Terce and Mass time!

I was completely baffled: even in a monastery, how would one have time for this, let alone sing this Office? One would assume that at least originally even this Office used to be sung?

I feel like the length of it all is a blessing and a curse at the same time: these are very beautiful texts and it is a shame that many of these texts with their rich meanings and history have been lost over the 20th century (NLM often writes on this). But realistically I cannot see how such an Office would ever have been practical.

With such an Office I completely understand the 'function' of collegiate churches: though even there would one find a completely sung daily liturgy?? Indeed it is only compared to such an Office that the Little Offices of Our Lady is actually little: compared to 20th century Offices it is either as long or longer.

Laudetur Jesus Christus.

I have a question about the latter part of Lumen Gentium paragraph 22 (especially the bold part). For context, I'll paste the entire paragraph.

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22. The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come,(20) namely Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown.

He Who is "the image of the invisible God" (Col. 1:15),(21) is Himself the perfect man. To the sons of Adam He restores the divine likeness which had been disfigured from the first sin onward. Since human nature as He assumed it was not annulled,(22) by that very fact it has been raised up to a divine dignity in our respect too. For by His incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice(23) and loved with a human heart. Born of the Virgin Mary, He has truly been made one of us, like us in all things except sin.(24)

As an innocent lamb He merited for us life by the free shedding of His own blood. In Him God reconciled us(25) to Himself and among ourselves; from bondage to the devil and sin He delivered us, so that each one of us can say with the Apostle: The Son of God "loved me and gave Himself up for me" (Gal. 2:20). By suffering for us He not only provided us with an example for our imitation,(26) He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning.

The Christian man, conformed to the likeness of that Son Who is the firstborn of many brothers,(27) received "the first-fruits of the Spirit" (Rom. 8:23) by which he becomes capable of discharging the new law of love.(28) Through this Spirit, who is "the pledge of our inheritance" (Eph. 1:14), the whole man is renewed from within, even to the achievement of "the redemption of the body" (Rom. 8:23): "If the Spirit of him who raised Jesus from the death dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you" (Rom. 8:11).(29) Pressing upon the Christian to be sure, are the need and the duty to battle against evil through manifold tribulations and even to suffer death. But, linked with the paschal mystery and patterned on the dying Christ, he will hasten forward to resurrection in the strength which comes from hope.(30)

All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way.(31) For, since Christ died for all men,(32) and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery.

Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us(33) so that, as sons in the Son, we can cry out in the Spirit; Abba, Father(34)

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It seems like the sharing in the paschal mystery and the resurrection will also be available to those who are not 'in Christ' (non-Christians), but can this be without faith in or let alone knowledge about Christ? Cf. Romans 10:14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?

And what then would be the 'advantage' of being Christians, if one could join to Jesus' victory just by virtue of being human?

Ik heb een keer iets besteld van een bepaalde website en daar krijg ik nu van tijd tot tijd nog post van die ik niet wil ontvangen: campagnefolders, petitie-uitnodigingen, etc. Is er een manier waarop ik deze post kan blokkeren, bij PostNL misschien? Ik heb al geprobeerd contact met ze op te nemen maar mijn verzoeken om de post te stoppen werden genegeerd.