Canticle of Anna

The Canticle of Anna, from 1 Samuel (I Kings) 2, is usually said on Wednesdays at Lauds in the Benedictine office,  but it is also used, arranged as below, as the second and third canticles for the feast of Christ the King.  

Canticum Annae 1 Reg 2: 1-5

Exsultávit cor meum in Dómino, * et exaltátum est cornu meum in Deo meo.	My heart hath rejoiced in the Lord, * and my horn is exalted in my God:
Dilatátum est os meum super inimícos meos: * quia lætáta sum in salutári tuo.	My mouth is enlarged over my enemies: * because I have joyed in thy salvation.
Non est sanctus, ut est Dóminus: † neque enim est álius extra te, * et non est fortis sicut Deus noster.	There is none holy as the Lord is: for there is no other beside thee, * and there is none strong like our God.
Nolíte multiplicáre loqui sublímia, * gloriántes:	Do not multiply to speak lofty things, * boasting:
Recédant vétera de ore vestro: † quia Deus scientiárum, Dóminus est, * et ipsi præparántur cogitatiónes.	Let old matters depart from your mouth: for the Lord is a God of all knowledge, * and to him are thoughts prepared.
Arcus fórtium superátus est, * et infírmi accíncti sunt róbore.	The bow of the mighty is overcome, * and the weak are girt with strength.
Repléti prius, pro pánibus se locavérunt: * et famélici saturáti sunt.	They that were full before have hired out themselves for bread: * and the hungry are filled,
Donec stérilis péperit plúrimos: * et quæ multos habébat fílios, infirmáta est.	So that the barren hath borne many: * and she that had many children is weakened.
Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, * and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, * and ever shall be, world without end. Amen.

Canticum Annae 1 Reg 2: 6-10

Dóminus mortíficat et vivíficat, * dedúcit ad ínferos et redúcit.	The Lord killeth and maketh alive, * he bringeth down to hell and bringeth back again.
Dóminus páuperem facit et ditat, * humíliat et súblevat.	The Lord maketh poor and maketh rich, * he humbleth and he exalteth.
Súscitat de púlvere egénum, * et de stércore élevat páuperem:	He raiseth up the needy from the dust, * and lifteth up the poor from the dunghill:
Ut sédeat cum princípibus, * et sólium glóriæ téneat.	That he may sit with princes, * and hold the throne of glory.
Dómini enim sunt cárdines terræ, * et pósuit super eos orbem.	For the poles of the earth are the Lord’s, * and upon them he hath set the world.
Pedes sanctórum suórum servábit, † et ímpii in ténebris conticéscent: * quia non in fortitúdine sua roborábitur vir.	He will keep the feet of his saints, and the wicked shall be silent in darkness, * because no man shall prevail by his own strength.
Dóminum formidábunt adversárii eius: * et super ipsos in cælis tonábit:	The adversaries of the Lord shall fear him: * and upon them shall he thunder in the heavens.
Dóminus iudicábit fines terræ, † et dabit impérium regi suo, * et sublimábit cornu Christi sui.	The Lord shall judge the ends of the earth, and he shall give empire to his king, * and shall exalt the horn of his Christ.
Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, * and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, * and ever shall be, world without end. Amen.

Canticle of Anna (Hannah)

Gerbrand van den Eeckhout -
Hannah presenting her son Samuel to the priest Eli,
ca. 1665

The ferial canticle for Lauds on Wednesday comes from I Kings (aka 1 Sam 2) 2. 1-10, and its sentiments will sound very familiar, for Our Lady's Magnificat draws on it heavily.

1 Samuel 2:1-10

Vulgate	Douay-Rheims
1 Exsultávit cor meum in Dómino: * et exaltátum est cornu meum in Deo meo.	My heart has rejoiced in the Lord, and my horn is exalted in my God:
2  Dilatátum est os meum super inimícos meos: * quia lætáta sum in salutári tuo.	my mouth is enlarged over my enemies: because I have enjoyed in your salvation.
3 Non est sanctus, ut est Dóminus : neque enim est álius extra te, * et non est fortis sicut Deus noster.	2 There is none holy as the Lord is: for there is no other beside you, and there is none strong like our God.
4  Nolíte multiplicáre loqui sublímia, * gloriántes :	3 Do not multiply to speak lofty things, boasting:
5   Recédant vétera de ore vestro : quia Deus scientiárum, Dóminus est, * et ipsi præparántur cogitatiónes.	let old matters depart from your mouth: for the Lord is a God of all knowledge, and to him are thoughts prepared.
6  Arcus fórtium superátus est, * et infírmi accíncti sunt róbore.	4 The bow of the mighty is overcome, and the weak are girt with strength.
7  Repléti prius, pro pánibus se locavérunt: * et famélici saturáti sunt.	5 They that were full before, have hired out themselves for bread: and the hungry are filled,
8 Donec stérilis péperit plúrimos: * et quæ multos habébat fílios, infirmáta est.	so that the barren has borne many: and she that had many children is weakened.
9  Dóminus mortíficat et vivíficat: * dedúcit ad ínferos et redúcit.	6 The Lord kills and makes alive, he brings down to hell, and brings back again.
10 Dóminus páuperem facit et ditat, * humíliat et súblevat.	7 The Lord makes poor and makes rich, he humbles and he exalts:
11  Súscitat de púlvere egénum, *  et de stércore élevat páuperem :	8 He raises up the needy from the dust, and lifts up the poor from the dunghill:
12  Ut sédeat cum princípibus: * et sólium glóriæ téneat.	that he may sit with princes, and hold the throne of glory.
13  Dómini enim sunt cárdines terræ, * et pósuit super eos orbem.	For the poles of the earth are the Lord's, and upon them he has set the world.
14  Pedes sanctórum suórum servábit, et ímpii in ténebris conticéscent: * quia non in fortitúdine sua roborábitur vir.	9 He will keep the feet of his saints, and the wicked shall be silent in darkness; because no man shall prevail by his own strength.
15  Dóminum formidábunt adversárii ejus: * et super ipsos in cælis tonábit:	10 The adversaries of the Lord shall fear him: and upon them shall he thunder in the heavens
16  Dóminus judicábit fines terræ, et dabit impérium regi suo, * et sublimábit cornu Christi sui.	The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ.

This canticle can be read in a number of ways.

Model for prayer

Firstly, its author, Hannah (or Anna), can be seen as a model for persistent and humble prayer, and as a testament to the value of pilgrimages.

As 1 Samuel relates, each year as she and her husband visited the shrine of Heli she fasted and prayed, and her prayers were so loud and fervent that the priest thought her drunk.  Hannah's persistence, even in the face of ridicule by others, was often compared by the Fathers, to the example of the Publican and the Pharisee in the New Testament.

The barren made fruitful

Secondly, Hannah's prayer was answered in a way that represents one of God's providential interventions in history, many of which are recalled in the psalms of Wednesday's Office, wherein he acts to thwart men's pretty plans and hopes:

"Boast no more, boast no more; those lips must talk in another strain; the Lord is God all-knowing, and overrules the devices of men." (v3; Knox translation)

In particular, one of the recurring 'types' of the Old Testament is of the suffering barren woman, who, through God's miraculous intervention, is granted a son who is chosen over other elder children for great things in salvation history.

Hannah (the mother of the prophet Samuel), is one of these woman, along with Sarah, Rebecca and Rachel.  The Fathers, following St Paul's exposition in Galatians on Abraham's two sons, generally interpret these great reversals of fortune, these children 'born of the promise', as foreshadowing the New Testament, and the closing of the Old.

The election of the gentiles

Unsurprisingly, then, the ninth century monastic commentator Hrabanus Maurus sees this canticle as being sung on Wednesday, the day of the week associated with Judas' betrayal to the Council of Jewish leaders plotting to kill him, as signifying the expulsion of the Jews as God's chosen people, and the election of the Church of the gentiles in their place.  Virtually all of the Patristic commentaries note that the song is a prophesy that fits both King David and the Incarnation of Our Lord.  Pope John Paul II summarises it thus:

"The hymn of thanksgiving that sprang from the lips of the mother was to be taken up and expressed anew by another Mother, Mary, who while remaining a virgin conceived by the power of the Spirit of God. In fact, in the Magnificat of the Mother of Jesus we can perceive an echo of Anna's canticle which for this reason is known as "the Magnificat of the Old Testament". In fact, scholars note that the sacred author has placed on Anna's lips a sort of royal psalm laced with citations or allusions to other Psalms."

In this light, we can see it as a prayer of rejoicing at the coming birth of the Church as the body of Christ, as St Alphonse Liguori:

"Inspired by the Holy Ghost, Anna thanks God for having freed her from the reproach of sterility, and she predicts clearly the mystery of the Incarnation and the glories of the Church. There is no Christian that cannot use this canticle to thank God for all his benefits, and especially for the benefits of Redemption."

Tenebrae/26 - Canticle of Habbacuc

The fig tree will not blossom

Today a brief look at the Lauds canticle - a 'psalm' from the Book of Habacuc, or Habakkuk.

Declaring the mystery of Christ's Passion

Habakkuk is one of the twelve 'minor prophets', but almost nothing is known about him save what can be inferred from his book, which was probably composed around 597-625 BC, when the neo-Babylonian empire was expanding and was poised to attack Jerusalem.

In the first chapter of his book, the prophet complains to God about the unjustness of Israel’s oppression, but is told that the Chaldeans (neo-Babylonians) are a weapon God has chosen to use to purify his people.  The second chapter is a vision of God’s judgment on the wicked, with the proclamation of five curses on the oppressors.  The final chapter, the canticle, culminates in the revelation of the glory and victory of God, who saves the just man.

Christian interpreters naturally read the prophecy and the canticle, though, in the light of Christ, as a proclamation of the mysteries of the Lord’s Passion.  Hrabanus Maurus (780-856), for example sees it as:

“…belonging to the Passion, Resurrection and Ascension of which the heavens declare the mysteries, and are also sung in the Church, so it is made known to all, in which way the sixth day, in which the first man is established anew, the human race is restored to life everlasting through Christ.”

What the prophet is hearing of, in verse 1, in this interpretation, is Christ’s Passion on the Cross.  The horns in verse 6, then are the nails of the cross; the reference to ‘his hidden strength’ that follows points to our salvation; the comment that death goes before him to his conquest of sheol; and the earth standing still (v.8) is another reference to the earthquake at the moment of Our Lord’s death.  As St Augustine comments: “What is there stronger than that hand which conquered the world, not armed, but transfixed with iron.” St Augustine also suggests that the reference to God remembering his mercy in the midst of his anger is reflected in Christ’s plea to the Father that those who crucified him be forgiven, for they know not what they do.

The repeated references in the canticle to ‘in the midst of years’ point to the idea that God intervenes in history, as Pope John Paul II’s catechesis on this canticle pointed out:

“For the sacred author, the Lord's entry into the world has a precise meaning. He wills to enter into human history "in the course of the years" as repeated twice in verse 2, to judge and make its affairs better which we conduct in such a confused and at times perverse way… Then God shows his indignation (cf. v.2c) against evil. And the hymn mentions a series of inexorable divine interventions, but without specifying if these are direct or indirect actions.”

Verses 9-18 recall God’s past interventions, recorded in the book of Exodus and Judges.  In verse 19, Christ’s incarnation is reiterated – and then we are presented at a series of images of God’s anger at the death of his son, and the consequences for the earth in the lands barren of crops and flocks, are a reminder that God is not indifferent to what we do, far from it!  The canticle ends though, on a high note, with the speaker rejoicing at the saving grace that enables us to reach heaven.

Canticle of Habacuc

Habacuc 3:2-19 

Vulgate	Douay-Rheims
Oratio Habacuc prophetæ, pro ignorantiis	A prayer of Habacuc the Prophet for ignorances
1 Dómine, audívi auditiónem tuam: * et tímui.	2 O Lord, I have heard your hearing, and was afraid.
2  Dómine, opus tuum, *  in médio annórum vivífica illud.	O Lord, your work, in the midst of the years bring it to life
3  In médio annórum notum fácies: * cum irátus fúeris, misericórdiæ recordáberis.	In the midst of the years you shall make it known: when you are angry, you will remember mercy.
4  Deus ab Austro véniet: * et sanctus de monte Pharan.	3 God will come from the south, and the holy one from mount Pharan:
5  Opéruit cælos glória ejus: * et laudis ejus plena est terra.	His glory covered the heavens, and the earth is full of his praise.
6  Splendor ejus ut lux erit: * córnua in mánibus ejus:	4 His brightness shall be as the light: horns are in his hands:
7   Ibi abscóndita est fortitúdo ejus : * ante fáciem ejus íbit mors.	There is his strength hid: 5 Death shall go before his face.
8   Et egrediétur diábolus ante pedes ejus. * Stetit, et mensus est terram.	And the devil shall go forth before his feet. 6 He stood and measured the earth.
9   Aspéxit, et dissólvit Gentes : * et contríti sunt montes sæculi.	He beheld, and melted the nations: and the ancient mountains were crushed to pieces.
10   Incurváti sunt colles mundi, * ab itinéribus æternitátis ejus.	The hills of the world were bowed down by the journeys of his eternity.
11  Pro iniquitáte vidi tentória Æthiópiæ: * turbabúntur pelles terræ Mádian.	7 I saw the tents of Ethiopia for their iniquity, the curtains of the land of Madian shall be troubled.
12  Numquid in flumínibus irátus es, Dómine? * aut in flumínibus furor tuus? vel in mari indignátio tua?	8 Were you angry, O Lord, with the rivers? Or was your wrath upon the rivers? Or your indignation in the sea?
13  Qui ascéndes super equos tuos: * et quadrígæ tuæ salvátio.	Who will ride upon your horses: and your chariots are salvation
14  Súscitans suscitábis arcum tuum: * juraménta tríbubus quæ locútus es.	9 You will surely take up your bow: according to the oaths which you have spoken to the tribes.
15  Flúvios scindes terræ : vidérunt te, et doluérunt montes: * gurges aquárum tránsiit.	You will divide the rivers of the earth. 10 The mountains saw you, and were grieved: the great body of waters passed away.
16  Dedit abyssus vocem suam: * altitúdo manus suas levávit.	The deep put forth its voice: the deep lifted up its hands.
17  Sol, et luna stetérunt in habitáculo suo, * in luce sagittárum tuárum, íbunt in splendóre fulgurántis hastæ tuæ.	11 The sun and the moon stood still in their habitation, in the light of your arrows, they shall go in the brightness of your glittering spear.
18  In frémitu conculcábis terram: * et in furóre obstupefácies Gentes.	12 In your anger you will tread the earth under foot: in your wrath you will astonish the nations.
19  Egréssus es in salútem pópuli tui: * in salútem cum Christo tuo.	13 You went forth for the salvation of your people: for salvation with your Christ.
20  Percussísti caput de domo ímpii: * denudásti fundaméntum ejus usque ad collum.	You struck the head of the house of the wicked: you have laid bare his foundation even to the neck.
21  Maledixísti sceptris ejus, cápiti bellatórum ejus, * veniéntibus ut turbo ad dispergéndum me.	14 You have cursed his sceptres, the head of his warriors, them that came out as a whirlwind to scatter me.
22  Exsultátio eórum, * sicut ejus, qui dévorat páuperem in abscóndito.	Their joy was like that of him that devours the poor man in secret.
23  Viam fecísti in mari equis tuis, * in luto aquárum multárum.	15 You made a way in the sea for your horses, in the mud of many waters.
24  Audívi, et conturbátus est venter meus: * a voce contremuérunt lábia mea.	16 I have heard and my bowels were troubled: my lips trembled at the voice.
25  Ingrediátur putrédo in óssibus meis, * et subter me scáteat.	Let rottenness enter into my bones, and swarm under me.
26  Ut requiéscam in die tribulatiónis: * ut ascéndam ad pópulum accínctum nostrum.	That I may rest in the day of tribulation: that I may go up to our people that are girded.
27  Ficus enim non florébit: * et non erit germen in víneis.	17 For the fig tree shall not blossom: and there shall be no spring in the vines.
28  Mentiétur opus olívae: * et arva non áfferent cibum.	The labour of the olive tree shall fail: and the fields shall yield no food:
29  Abscindétur de ovíli pecus: * et non erit arméntum in præsépibus.	the flock shall be cut off from the fold, and there shall be no herd in the stalls.
30  Ego autem in Dómino gaudébo: * et exsultábo in Deo Jesu meo.	18 But I will rejoice in the Lord: and I will joy in God my Jesus.
31  Deus Dóminus fortitúdo mea: * et ponet pedes meos quasi cervórum.	19 The Lord God is my strength: and he will make my feet like the feet of harts:
32  Et super excélsa mea dedúcet me victor * in psalmis canéntem.	and he the conqueror will lead me upon my high places singing psalms.

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, 84, [Hab], 147

And the next part of this series can be found here.

Tenebrae/13 - Exodus 15

We come today to one of the 'psalms', or  Office canticles, not actually from the book of psalms, but rather from Exodus 15:1-19.

Up until now the psalms of Tenebrae have largely focused on Our Lord's prayer in the Garden, and his arrest.  This canticle, though, takes us back to the Last Supper as the ninth century commentator Hrabanus Maurus tells us in his commentary on the Office canticles:

 “For on Thursday justly is sung the song of the Israelites, which they sung after the pasch celebrating being freed from Egypt and conveyed through the Red Sea dry foot.  For on the same day our saviour figuratively celebrating the pasch with his disciples, he offered the paschal mystery continuing in the sacrament of his body and blood and in this immolation of the lamb, who takes away the sins of the world.”

A psalm of victory

The whole canticle is actually a rather joyously upbeat hymn of victory.

But why then a victory psalm for Maundy Thursday?

We have become accustomed, I think, to dwelling, perhaps unduly, on the sufferings of Christ in considering the Triduum.

By contrast, the Fathers often tended to see the events of Easter more as the triumphant fulfillment of God’s promise of redemption to his people, foreshadowed in these Old Testament events.

Scriptural context

The Scriptural context around this Canticle is important.

Before the Canticle, in Exodus Chapter 12-13, we read of the people of Israel celebrating that first Pasch, marking the doors of their houses with the blood of the lamb to protect them against the avenging angels who slew the first-born of Israel.  Moses then leads the people out of Egypt, but the Egyptians pursue.  The people are terrified, wishing that they had not followed Moses (Exodus 14) – until he miraculously parts the Red Sea to let them cross, and then lets the waters flow back drowning the pursuing Egyptians.

The people rejoice, and this canticle (and the attribution formula suggests that it was actually Miriam, sister of Aaron rather than Moses) is then sung (Chapter 15).

Yet no sooner is this song sung than Exodus records that the people are once more murmuring against Moses, this time complaining at the lack of food and water, foreshadowing perhaps those dark and desolate days of Good Friday and Holy Saturday when the Mass is not celebrated.  But then in Chapter 16, the miracle of the manna in the desert, that second foreshadowing of the Eucharist, of the Resurrection, is recorded.

The Lord is a man of war

This canticle perhaps points us to consider a slightly different emphasis to our meditations on the Cross for the moment.  It should remind us that the sufferings of Christ are part of the eternal battle against sin and its effects; against those whose hearts have been so hardened that they plot against God and his people.

It should be a reminder that our own sins put Christ on the Cross, and that we must war against them, led by the God who is a man of war, yet paradoxically also the Prince of Peace; and strengthened by the Paschal sacrifice he offers for us.

Exodus 15:1-19

Cantémus Dómino: glorióse enim magnificátus est, * equum et ascensórem dejécit in mare.
Fortitúdo mea, et laus mea Dóminus, * et factus est mihi in salútem.
Iste Deus meus, et glorificábo eum: * Deus patris mei, et exaltábo eum.
Dóminus quasi vir pugnátor, Omnípotens nomen ejus. * Currus Pharaónis et exércitum ejus projécit in mare.
Elécti príncipes ejus submérsi sunt in mari Rubro: * abyssi operuérunt eos, descendérunt in profúndum quasi lapis.
Déxtera tua, Dómine, magnificáta est in fortitúdine: déxtera tua, Dómine, percússit inimícum. * Et in multitúdine glóriæ tuæ deposuísti adversários meos.
Misísti iram tuam, quæ devorávit eos sicut stípulam. * Et in spíritu furóris tui congregátæ sunt aquæ:
Stetit unda fluens, * congregátæ sunt abyssi in médio mari.
Dixit inimícus: Pérsequar et comprehéndam, * dívidam spólia, implébitur ánima mea:
Evaginábo gládium meum, * interfíciet eos manus mea.
Flavit spíritus tuus, et opéruit eos mare: * submérsi sunt quasi plumbum in aquis veheméntibus.
Quis símilis tui in fórtibus, Dómine? * quis símilis tui, magníficus in sanctitáte, terríbilis atque laudábilis, fáciens mirabília?
Extendísti manum tuam, et devorávit eos terra. * Dux fuísti in misericórdia tua pópulo quem redemísti:
Et portásti eum in fortitúdine tua, * ad habitáculum sanctum tuum.
Ascendérunt pópuli, et iráti sunt: * dolóres obtinuérunt habitatóres Philísthiim.
Tunc conturbáti sunt príncipes Edom, robústos Moab obtínuit tremor: * obriguérunt omnes habitatóres Chánaan.
Irruat super eos formído et pavor, * in magnitúdine bráchii tui:
Fiant immóbiles quasi lapis, donec pertránseat pópulus tuus, Dómine, * donec pertránseat pópulus tuus iste, quem possedísti.
Introdúces eos, et plantábis in monte hereditátis tuæ, * firmíssimo habitáculo tuo quod operátus es, Dómine.
Sanctuárium tuum, Dómine, quod firmavérunt manus tuæ. * Dóminus regnábit in ætérnum et ultra.
Ingréssus est enim eques Phárao cum cúrribus et equítibus ejus in mare: * et redúxit super eos Dóminus aquas maris:
Fílii autem Israël ambulavérunt per siccum * in médio ejus.

And the translation:

Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he has thrown into the sea.
The Lord is my strength and my praise, and he has become salvation to me: he is my God, and I will glorify him: the God of my father, and I will exalt him.
The Lord is as a man of war, Almighty is his name.
Pharao's chariots and his army he has cast into the sea: his chosen captains are drowned in the Red Sea.
The depths have covered them, they are sunk to the bottom like a stone.
Your right hand, O Lord, is magnified in strength: your right hand, O Lord, has slain the enemy.
And in the multitude of your glory you have put down your adversaries: you have sent your wrath, which has devoured them like stubble.
And with the blast of your anger the waters were gathered together: the flowing water stood, the depths were gathered together in the midst of the sea.
The enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have its fill: I will draw my sword, my hand shall slay them.
Your wind blew and the sea covered them: they sunk as lead in the mighty waters.
Who is like to you, among the strong, O Lord? Who is like to you, glorious in holiness, terrible and praise-worthy, doing wonders?
You stretched forth your hand, and the earth swallowed them. In your mercy you have been a leader to the people which you have redeemed: and in your strength you have carried them to your holy habitation.
Nations rose up, and were angry: sorrows took hold on the inhabitants of Philisthiim.
Then were the princes of Edom troubled, trembling seized on the stout men of Moab: all the inhabitants of Chanaan became stiff.
Let fear and dread fall upon them, in the greatness of your arm: let them become immoveable as a stone, until your people, O Lord, pass by: until this your people pass by, which you have possessed.
You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation, which you have made, O Lord;
your sanctuary, O Lord, which your hands have established. The Lord shall reign for ever and ever.
For Pharao went in on horseback with his chariots and horsemen into the sea: and the Lord brought back upon them the waters of the sea:
but the children of Israel walked on dry ground in the midst thereof

Tenebrae of Holy Thursday

Nocturn I: Psalms 68, 69, 70

Nocturn II: Psalms 71, 72, 73

Nocturn III: Psalms 74, 75, 76

Lauds: 50, 89, 35, [Ex 15], 146

And for the next part in this series go here.

Those other psalms: Extend our lives O Lord that we may yet live!



Tres Riches Heures du duc de Berry

I want to continue, today, with my look at the ferial canticles in the traditional Office, so today Isaiah 38:10-20, of the Canticle of King Hezekiah.

The imitation of Christ 

Tuesdays in the Benedictine Office, I’ve previously suggested, focus on Our Lord’s public life, when he teaches us how to make the mystical ascent to heaven through the imitation of him; when he teaches us what it means to be truly human. At the very beginning of his ministry, Our Lord asserts that he himself is the true Temple; through our worship of that true Temple we that were sick with sin can gain everlasting life.

The historical story behind today's canticle is that King Hezekiah was told by the prophet Isaiah that he was about to die. At first he resisted the message out of pride (2 Chron 32: 24). But then he repented, and prayed desperately to God for more time. His prayer was granted, a miracle confirmed by the sign of the sundial winding backwards (Is 38:7-8; 2 Kings 20).

The story of Hezekiah’s miraculous restoration to health appears three times in the Old Testament, signaling its importance: as well as Isaiah 38, the story also appears in 2 Kings 20 and 2 Chron 32.

In the liturgy, the canticle is also used in Lauds for the Office of the Dead.

Tuesday in the Office

At first blush, however, its appropriateness for Tuesday in the Office is perhaps less than obvious. Hrabanus Maurus, however, explains the significance of the Canticle for us as follows:

“On Tuesday the canticle or if prayer of Ezekiel is sung, in which recovering from his infirmity the actions of grace from God for his salvation refers, admonishing us in order that after receiving the grace of God and the sacred absolution of baptism by which we are freed from the chains of death for all the time of life, we must be diligent to give our thanks to God.”

St Benedict, I think, provides psalms for Tuesday that expand on three aspects of this canticle.

First, the sense, in the first half of the canticle, that we start off far away from God, cut off from him, condemned to a foreshortened, alienated life even, just as the psalmist bewails his exile in the first of the Gradual psalms said at Terce.

The second, more important theme, though, is the possibility of reform: in verse 16 the psalmist asks for God to correct him, that he may yet have hope of life, and this process of gradual sanctification, of spiritual ascent or deification is the major focus of the day. Christ came to earth, after all, as a physician for our souls, sent to bring us to repentance and gives us healing grace.

And for this reason, the Council of Tent cited verse 10 in its explanation of the sacrament of penance, even citing it in one of its canons:

“If anyone says that this contrition, which is evoked by examination, recollection, and hatred of sins "whereby one recalls his years in the bitterness of his soul" ( Isa. Is 38,15), by pondering on the gravity of one's sins, the multitude, the baseness, the loss of eternal happiness, and the incurring of eternal damnation, together with the purpose of a better life, is not a true and a beneficial sorrow, and does not prepare for grace, but makes a man a hypocrite, and a greater sinner; finally that this sorrow is forced and not free and voluntary: let him be anathema.”

But the third key idea, that gives meaning to the previous two is our ultimate objective: our hope is, with Hezekiah, that God will save us, so that we can worship him all the days of our life in heaven.

Extend our lives that we may yet be saved!

St Benedict, in the Prologue to his Rule, sets out, I think, exactly this theology:

“Wherefore the Lord also saith in the Gospel: He that heareth these my words and doth them, shall be likened to a wise man that built his house upon a rock. The floods came and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock. Having given us these instructions, the Lord daily expects us to make our life correspond with his holy admonitions. And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways. For the Apostle saith: Knowest thou not that the patience of God inviteth thee to repentance? For the merciful Lord saith: I will not the death of a sinner, but that he should be converted and live.”

The Canticle of Hezekiah

Vulgate	Douay-Rheims
Ego dixi: in dimídio diérum meórum * vadam ad portas ínferi.	10 I said: In the midst of my days I shall go to the gates of hell:
2  Quæsívi resíduum annórum meórum. * Dixi : Non vidébo Dóminum Deum in terra vivéntium.	I sought for the residue of my years. 11 I said: I shall not see the Lord God in the land of the living.
3  Non aspíciam hóminem ultra, * et habitatórem quiétis.	I shall behold man no more, nor the inhabitant of rest.
4  Generátio mea abláta est, et convolúta est a me, * quasi tabernáculum pastórum.	12 My generation is at an end, and it is rolled away from me, as a shepherd's tent.
5  Præcísa est velut a texénte, vita mea: dum adhuc ordírer, succídit me: * de mane usque ad vésperam fínies me.	My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night you will make an end of me.
6  Sperábam usque ad mane, * quasi leo sic contrívit ómnia ossa mea:	13 I hoped till morning, as a lion so has he broken all my bones:
7  De mane usque ad vésperam fínies me: * sicut pullus hirúndinis sic clamábo, meditábor ut colúmba:	from morning even to night you will make an end of me. 14 I will cry like a young swallow, I will meditate like a dove:
8  Attenuáti sunt óculi mei, * suspiciéntes in excélsum:	my eyes are weakened looking upward
9  Dómine, vim pátior, respónde pro me. * Quid dicam, aut quid respondébit mihi, cum ipse fécerit?	Lord, I suffer violence; answer for me. 15 What shall I say, or what shall he answer for me, whereas he himself has done it?
10  Recogitábo tibi omnes annos meos * in amaritúdine ánimæ meæ.:	I will recount to you all my years in the bitterness of my soul.
11  Dómine, si sic vivítur, et in tálibus vita spíritus mei, corrípies me et vivificábis me. * Ecce in pace amaritúdo mea amaríssima	16 O Lord, if man's life be such, and the life of my spirit be in such things as these, you shall correct me, and make me to live. 17 Behold in peace is my bitterness most bitter:
12  Tu autem eruísti ánimam meam ut non períret: * projecísti post tergum tuum ómnia peccáta mea.	but you have delivered my soul that it should not perish, you have cast all my sins behind your back.
13  Quia non inférnus confitébitur tibi, neque mors laudábit te: * non exspectábunt qui descéndunt in lacum, veritátem tuam.	18 For hell shall not confess to you, neither shall death praise you: nor shall they that go down into the pit, look for your truth.
14  Vivens vivens ipse confitébitur tibi, sicut et ego hódie: * pater fíliis notam fáciet veritátem tuam.	19 The living, the living, he shall give praise to you, as I do this day: the father shall make the truth known to the children.
15  Dómine, salvum me fac, * et psalmos nostros cantábimus cunctis diébus vitæ nostræ in domo Dómini.	20 O Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.