Tenebrae/30 - Psalm 15

Church of St Apollonia, c1447

Today's psalm moves us along in the narration to the harrowing of hell, for its key verse is: "Because you will not leave my soul in hell; nor will you give your holy one to see corruption."

Indeed, both SS Peter and Paul cite this psalm in sermons reported in Acts (Chapter 2&13), in preaching about Christ’s crucifixion, descent into hell, and resurrection:

"Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know -- this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. For David says concerning him, `I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; moreover my flesh will dwell in hope.  For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption. Thou hast made known to me the ways of life; thou wilt make me full of gladness with thy presence.  Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne,  he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses.” Acts 2:22-32

This psalm is one of several Scriptural references for the statement we regularly affirm in the Apostle’s Creed, that Christ descended into hell.  It is worth teasing out briefly what it actually means, not least because it has been the subject of considerable theological debate in recent years.

It is important to understand what is meant by the term hell in this context.  Before the resurrection, due to Original Sin, no one could enter heaven: so Sheol or Hades included dimensions for both the condemned and the just.  The Old Testament saints, in other words, had to wait in a kind of limbo, often called the limbo of the Fathers.

The harrowing of hell, in essence, refers to the descent of Our Lord’s human soul (unified to his divine person) into this limbo.

You can find more on this psalm here.

Tenebrae of Holy Saturday

Nocturn I: Psalms 4, 14, 15

Nocturn II: Psalms 23, 26, 29

Nocturn III: Psalms 53*, 75*, 87*

Lauds: 50*, 91, 63, [Is 38], 150

And you can find the next part of this series here.

Psalm 15

Vulgate	Douay-Rheims
Tituli inscriptio, ipsi David.	The inscription of a title to David himself

Consérva me, Dómine, quóniam sperávi in te. † Dixi Dómino: Deus meus es tu, * quóniam bonórum meórum non eges.	Preserve me, O Lord, for I have put my trust in you. I have said to the Lord, you are my God, for you have no need of my goods.
Sanctis, qui sunt in terra eius, * mirificávit omnes voluntátes meas in eis.	To the saints, who are in his land, he has made wonderful all my desires in them.
Multiplicátæ sunt infirmitátes eórum: * póstea acceleravérunt.	Their infirmities were multiplied: afterwards they made haste.
Non congregábo conventícula eórum de sanguínibus, * nec memor ero nóminum eórum per lábia mea.	I will not gather together their meetings for blood offerings: nor will I be mindful of their names by my lips.
Dóminus pars hereditátis meæ, et cálicis mei: * tu es, qui restítues hereditátem meam mihi.	The Lord is the portion of my inheritance and of my cup: it is you that will restore my inheritance to me.
Funes cecidérunt mihi in præcláris: * étenim heréditas mea præclára est mihi.	The lines are fallen unto me in goodly places: for my inheritance is goodly to me.
Benedícam Dóminum, qui tríbuit mihi intelléctum: * ínsuper et usque ad noctem increpuérunt me renes mei.	I will bless the Lord, who has given me understanding: moreover, my reins also have corrected me even till night.
Providébam Dóminum in conspéctu meo semper: * quóniam a dextris est mihi, ne commóvear.	I set the Lord always in my sight: for he is at my right hand, that I be not moved.
Propter hoc lætátum est cor meum, et exsultávit lingua mea : * ínsuper et caro mea requiéscet in spe.	Therefore my heart has been glad, and my tongue has rejoiced: moreover, my flesh also shall rest in hope.
Quóniam non derelínques ánimam meam in inférno: * nec dabis sanctum tuum vidére corruptiónem.	Because you will not leave my soul in hell; nor will you give your holy one to see corruption.
Notas mihi fecísti vias vitæ, † adimplébis me lætítia cum vultu tuo: * delectatiónes in déxtera tua usque in finem.	You have made known to me the ways of life, you shall fill me with joy with your countenance: at your right hand are delights even to the end.

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.

Other Scriptural and liturgical uses of the psalm

NT references	Acts 2:25-28 (v8ff), Mk 1:24; Acts 2:31, 13:35 (v10), Mt 7:14 (v11)
RB cursus	Friday Prime;
Monastic/(Roman) feasts etc	Pre-1911 Roman:. MM: Holy Saturday Tenebrae I, 3, Easter, Corpus Christi, Common of several martyrs;
Roman pre 1911	Sunday Matins
Roman post 1911	1911-62: Tuesday Compline . 1970:
Mass propers (EF)	Lent 2, Monday OF (7-8),  Lent 3 Wed CO (11), PP 5, OF (7-8); Other: vs 5 used for first tonsure ceremony.

Tenebrae Psalms/29 - Psalm 14

This psalm opens with two questions: Lord, who shall dwell in your tabernacle? Or who shall rest in your holy hill?

The antiphon set for Holy Saturday provides us with the answer: Christ will dwell in the tabernacle, and will rest on the holy hill.

The Fathers interpret the tabernacle here as referring to God’s presence dwelling amongst the Israelites during their forty years in the desert and in the Temple; but also to the new tabernacle of the Eucharist instituted on Maundy Thursday for us as a source of grace.

The Church as the Tabernacle

St Augustine suggests that the psalm alludes to the refreshment offered in the midst of our battle against the devil, and St Thomas Aquinas built on this idea by suggesting that the tabernacle also represents the Church as it struggles on this earth.  The holy hill, or temple mount, St Thomas suggests, refers to the Church Triumphant in heaven.

The psalm points to Our Lord’s action as high priest, making it possible for us to follow him into heaven despite our sinful natures.  It is a salutary reminder that it is not enough to have faith, or pray: we must also render justice to others.  Yet the psalm also reminds us that our ability to act justly depends entirely on the work of God’s grace in us, not our own efforts.

Psalm 14

Psalm 14 (15): Domine quis habitabit 

Vulgate	Douay-Rheims
Psalmus David.	A psalm for David
Dómine, quis habitábit in tabernáculo tuo? * aut quis requiéscet in monte sancto tuo?	Lord, who shall dwell in your tabernacle? Or who shall rest in your holy hill?
2  Qui ingréditur sine mácula, * et operátur justítiam	He that walks without blemish, and works justice
3  Qui lóquitur veritátem in corde suo, * qui non egit dolum in lingua sua :	He that speaks truth in his heart, who has not used deceit in his tongue
4  Nec fecit próximo suo malum, * et oppróbrium non accépit advérsus próximos suos.	Nor has done evil to his neighbour: nor taken up a reproach against his neighbours.
5  Ad níhilum dedúctus est in conspéctu ejus malígnus: * timéntes autem Dóminum gloríficat	In his sight the malignant is brought to nothing: but he glorifies them that fear the Lord.
6  Qui jurat próximo suo, et non décipit, + qui pecúniam suam non dedit ad usúram, *et múnera super innocéntem non accépit.	He that swears to his neighbour, and deceives not; he that has not put out his money to usury, nor taken bribes against the innocent:
7  Qui facit hæc: * non movébitur in ætérnum.	He that does these things, shall not be moved for ever

NT Scripture refs: Acts 10:34-5 (vs2), 1 Jn 2:10 (vs 7)

RB cursus	Thursday Prime
Monastic/(Roman) feasts etc	Holy Saturday Tenebrae, I, 2; Common of several martyrs; All Souls
Roman pre 1911	Sunday Matins
Ambrosian
Brigittine	Sunday Office of the Holy Spirit
Maurist	Tuesday Prime
Thesauris schemas	A: ; B: Sat Compline; C: ; D:
Roman post 1911	1911-62: Monday Matins . 1970: Monday Vespers wk1
Mass propers (EF)	Lent 3, Tues CO (1-2)\

Tenebrae of Holy Saturday

Nocturn I: Psalms 4, 14, 15

Nocturn II: Psalms 23, 26, 29

Nocturn III: Psalms 53*, 75*, 87*

Lauds: 50*, 91, 63, [Is 38], 150

You can find some short summaries of this psalm by following this link.

And for the next part in this series go here.

Tenebrae/28 - Psalm 4: On the Church

Today in this Lenten series on the psalms of Tenebrae we have reached the psalms set for Tenebrae of Holy Saturday.

Psalm 4 is normally said at Compline, but its inclusion in Tenebrae is presumably because of the verse: In pace in idípsum dórmiam et requiéscam (In peace in the self same I will sleep, and I will rest), for today's Office recalls Christ’s ‘resting’ in the tomb.

The sixth century commentator Cassiodorus interprets the psalm as being about the creation of the great community that is the Church, born of that preaching of Christ both to those alive, and to the dead:

"Throughout the psalm the words are spoken by holy mother Church. She is not a ghostly fashioning of our hearts' imagination, like 'fatherland' or 'state' or something without living personality; the Church is the aggregate of all the holy faithful, one soul and one heart, the bride of Christ, the Jerusalem of the age to come...In the first section she asks that her prayer be heard, and rebukes the faithless for worshipping false gods and neglecting worship of the true God. In the second part she warns the world at large that it must abandon deceitful superstition, and offer the sacrifice of justice. Then in her attempt to win over the minds of pagans by the promise she has made, she relates that the Lord has bestowed great gifts on Christians…"

Psalm 4: Cum invocarem

Vulgate	Douay-Rheims
In finem, in carminibus. Psalmus David.	Unto the end, in verses. A psalm for David.
1 Cum invocárem exaudívit me deus justítiæ meæ: *  in tribulatióne dilatásti mihi.	When I called upon him, the God of my justice heard me: when I was in distress, you have enlarged me.
2 Miserére mei, * et exáudi oratiónem meam.	Have mercy on me: and hear my prayer.
3 Filii hóminum, úsquequo gravi corde? *  ut quid dilígitis vanitátem et quæritis mendácium?	O you sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?
4 Et scitóte quóniam mirificávit dóminus sanctum suum: * dóminus exáudiet me cum clamávero ad eum.	Know also that the Lord has made his holy one wonderful: the Lord will hear me when I shall cry unto him.
5 Irascímini, et nolíte peccáre: * quæ dícitis in córdibus vestris, in cubílibus vestris compungímini.	Be angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
6 Sacrificáte sacrifícium justítiæ, et speráte in dómino, * multi dicunt quis osténdit nobis bona?	Offer up the sacrifice of justice, and trust in the Lord: many say, Who shows us good things?
7 Signátum est super nos lumen vultus tui, dómine: *  dedísti lætítiam in corde meo.	The light of your countenance, O Lord, is signed upon us: you have given gladness in my heart.
8 A fructu fruménti, vini et ólei sui * multiplicáti sunt.	By the fruit of their corn, their wine, and oil, they rest
9 In pace in idípsum * dórmiam et requiéscam;	In peace in the self same I will sleep, and I will rest
10 Quóniam tu, dómine, singuláriter in spe * constituísti me.	For you, O Lord, singularly have settled me in hope.

Tenebrae of Holy Saturday

Nocturn I: Psalms 4, 14, 15

Nocturn II: Psalms 23, 26, 29

Nocturn III: Psalms 53*, 75*, 87*

Lauds: 50*, 91, 63, [Is 38], 150

And for the next part in this series go here.

You can also find some short summaries of this psalm by various authors here.

Tenebrae/27 - Psalm 147: Winter is over

Hans von Tübingen, 1380-1462

Tenebrae of Good Friday concludes with Psalm 147, which celebrates our salvation.

The antiphon once again gives us the words of the good thief on the Cross: remember me Lord, when you come into your kingdom, but the main message of the psalm is that winter is over and the thaw is finally here.  The way to heaven was barred: but God is working to reopen the way.

We should take up the invitation he offers, and give thanks for the great gift he has given us.

Psalm 147 – Lauda Jerusalem

Vulgate	Douay-Rheims
Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.	Praise the Lord, O Jerusalem: praise your God, O Sion.
2  Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.	Because he has strengthened the bolts of your gates, he has blessed your children within you
3  Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.	Who has placed peace in your borders: and fills you with the fat of corn.
4  Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.	Who sends forth his speech to the earth: his word runs swiftly.
5  Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.	Who gives snow like wool: scatters mists like ashes.
6  Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?	He sends his crystal like morsels: who shall stand before the face of his cold?
7  Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.	He shall send out his word, and shall melt them: his wind shall blow, and the waters shall run.
8  Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.	Who declares his word to Jacob: his justices and his judgments to Israel
9  Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.	He has not done in like manner to every nation: and his judgments he has not made manifest to them. Alleluia.

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 you can find the next part of this series here.

Scriptural and liturgical uses of the psalm

NT references	2 Thess 3:1 (4); Acts 14:16 (9)
RB cursus	Saturday Vespers+AN 3582 (1)
Monastic feasts etc	Corpus Christi 2nd Vespers; Good Friday Tenebrae Lauds; Vespers for dedication of a church AN 1734 (2); 2884 (7);1882, 4566 (13)
Responsories	6735: Several martyrs TP no 7 (Filiae) v (13) 7390 (Easter 3 no:11; alt v, 13)
Roman pre 1911	Saturday Vespers
Roman post 1911	1911-62: Friday Lauds .
Mass propers (EF)	Palm Sunday procession Votive Mass for peace AL (1), Paschaltide AL (3)

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.