Christ’s chosen high apostles died.
Today St. Peter wins renown.
Today St. Paul accepts the crown.
Together, equally, they bled:
Together: the victorious dead.
They followed God and sacrificed
And now their faith is crowned by Christ.
St. Peter holds the highest place,
Yet Paul is not the less by grace.
An equal faith was giv’n to Paul:
The chosen vessel of God’s call.
St. Peter, downward crucified—
To honor God in how he died—
Securely tied, he sees unfold
The death his Shepherd once foretold.
On such foundations Rome may claim
The highest service of God’s name.
His noble blood has dignified
The city where this prophet died.
Let all the world, then, run to Rome.
Let families of nations come!
The head of nations teaches there
Beside the nations’ teacher’s chair.
O Lord, we ask that we may be
In their exalted company,
And with our princes sing Your praise
Forever, to unending days.
Notable as well is the intended format of the Divine Office melody as an antiphonal chant, wonderfully appropriate for those Proper Mass texts with an antiphonal form.
We interrupt our wall-to-wall Colloquium coverage to point out that an extraordinary ecumenical musical moment is happening tomorrow, on the Feast of Sts. Peter and Paul..
The Letter to the Philippians which, the Holy Father said, is in some way St. Paul’s “spiritual last will and testament”, was the theme of his catechesis during the general audience, which was held this morning in the Paul VI Hall.The Apostle of the Gentiles dictated this Letter from jail, when he felt death approaching, yet nonetheless it closes with an invitation to be joyful. Joy, the Holy Father explained, “is a fundamental characteristic of being Christian. … But how can one be joyful in the face of an imminent death sentence? From where, or better from whom, does St. Paul draw his peace of mind and the strength and courage to face martyrdom?”The answer is to be found in the middle of the Letter to the Philippians, in the so-called “carmen Christo” or “Christological hymn”, which “summarises the Son of God’s divine and human itinerary”. It opens with these words: “Let the same mind be in you that was in Christ Jesus”. This, the Pope said, “means not only following Jesus’ example, … but also involving the whole of our lives in His way of thinking and acting”.This hymn to Christ begins by saying that He is “‘in the form of God’. Yet Jesus, true God and true man, did not experience this condition … in order to triumph and to impose His supremacy”, but to take “‘the form of a slave’, the human form marked by suffering, poverty and death. He assimilated Himself fully to mankind, except in sin”.St. Paul continues by outlining the historical context of Jesus’ earthly life, up to the cross where He “experienced the greatest degree of humiliation, because crucifixion was the punishment reserved for slaves, and not for the free”. Yet it is “in the cross of Christ that man is redeemed and Adam’s experience is transformed “. If the first man sought to be like God, “then Jesus, though ‘in the form of God’, lowered Himself and immersed Himself in the human condition, … to redeem the Adam within us and to restore to man the dignity he had lost”.“Human logic”, Benedict XVI went on, “often seeks realisation in power and domination. … Man still wants to build the Tower of Babel with his own strength, to reach the heights of God, to be like God. The incarnation and the cross remind us that full realisation lies in conforming our human will to that of the Father, in emptying ourselves … of selfishness in order to fill ourselves with the love of God and thus to become truly capable of loving one another”.The Pope then noted that, in the second part of the Christological hymn, the subject changes: no longer Christ but God the Father. “He Who abased Himself by taking on the form of a slave, is exalted and raised above all things by the Father, Who gives Him the name of ‘Kyrios’, ‘Lord’. … The Jesus Who is exalted is the Jesus of the Last Supper Who … bends to wash the feet of the Apostles. … It is important to remember this always during our prayers and our lives”.“This hymn in the Letter to the Philippians contains two important indications for our own prayers. The first is the invocation of ‘Lord’ addressed to Jesus Christ Who, … amidst so many ‘dominators’ who seek to rule, remains the one Lord of our lives. … Therefore it is important to maintain a scale of values in which the first place belongs to God”.
“The second indication is prostration, … the ‘bending of every knee in heaven and on earth’, … the adoration that all creatures owe to God. Genuflection before the Blessed Sacrament or kneeling in prayer express the attitude of adoration before God. … When we kneel before the Lord we confess our faith in Him, we recognise that He is the one Lord of our lives”.“At the beginning of this catechesis we asked ourselves how St. Paul could be joyful when faced with the risk of imminent martyrdom”, the Holy Father concluded. “This was possible only because the Apostle never removed his gaze from Christ”.
In the silence between polyphony pieces, members of the audience turned to one another and simply mouthed “wow.” The Choir School of the Cathedral of the Madeleine sang a generous program, of broad repertoire, showing precisely what young people are capable of when given the opportunity. Music samples here. Hopefully my fellow bloggers will have something to say about this extraordinary and beautiful accomplishment. Personally, I am speechless, and very grateful.
By Richard J. Clark
Some responses refer to the subjects of art and beauty as places for the transmission of the faith and, therefore, are to be addressed in this chapter dedicated to the relationship between faith and knowledge. Many possible reasons are given to support this request, especially those coming from the Eastern Catholic Churches who have a strong tradition in this area. They have been able to maintain a very close relation between faith and beauty. In these traditions, the relation between faith and beauty is not simply a matter of aesthetics, but is rather seen as a fundamental resource in bearing witness to the faith and developing a knowledge which is truly a “holistic” service to a person’s every human need.
The knowledge coming from beauty, as in the liturgy, is able to take on a visible reality in its originally-intended role as a manifestation of the universal communion to which humanity and every person is called by God. Therefore, human knowledge needs again to be wedded to divine knowledge, in other words, human knowledge is to adopt the same outlook which God the Father has towards creation and, through the Holy Spirit and the Son, to see God the Father in creation.
This fundamental role of beauty urgently needs to be restored in Christianity. In this regard, the new evangelization has an important role to play. The Church recognizes that human beings cannot exist without beauty. For Christians, beauty is found within the Paschal Mystery, in the transparency of the reality of Christ.