The Dove Ascends Beyond the Sky: A Hymn for the Feast of Saint Colum Cille

I was interested to see in an appendix to a biography of Saint Colum Cille by an eighteenth-century Scottish minister, the Rev. John Smith, Minister of Campbeltown, a translation of a hymn from the office for the feast. The 1620 date cited was a clue that this was most likely from the Office published by the seventeenth-century hagiologist Thomas Messingham and so indeed it proved to be. Although I was somewhat surprised to see a Scottish Presbyterian make use of the work of an Irish Catholic hagiologist who would have held a very different view of the saints, I can see that references to Saint Colum Cille entrusting his flock to the guidance of Christ by his gracious word would have been very congenial to our Campbeltown cleric. I would not though share his conviction that this is a hymn written soon after the death of the saint by his immediate successor(s). Its origins more likely lie in the texts composed for the 12th-century Translation of the Relics of the Three Patrons, also initially commemorated on June 9, on which you can read more here.

T. Messingham, Florilegium (1620)

From its connection with the subject, it may not be improper to add the following translation of a hymn used in the Office for the Festival of St. Columba, and published in Paris, in the year 1620, from an ancient MS. It was probably composed by Baithen, or some other of Columba's disciples, soon after his death. 

 TRANSLATION OF A HYMN USED IN THE OFFICE FOR THE FESTIVAL OF ST. COLUMBA, ON THE 9TH JUNE. 

 WITH snowy pinions soaring high, 

 The Dove* ascends beyond the sky; 

 He scorns the earth, he leaves its clay,

 And perches in the realms of day. 

There his refulgent colours shine, 

 Reflecting back the light divine. 

 But here his tender brood he left, 

 Of their dear parent now bereft. 

 Yet, ere he mounted to the skies, 

 With many prayers, tears and cries, 

 Their charge he gave to Christ his Lord, 

 To guide them by his gracious word, 

 And bring them to the same abode 

 In which their father lives with God. 

 O God ! who didst our father hear, 

 Be to his children ever near; 

 And grace vouchsafe to lead us on, 

 Until we meet him at thy throne.

* Alluding to his name, which means "a Dove."

Rev. J. Smith,  The Life of Saint Columba, The Apostle of the Highlands (Glasgow 1824), 178-179.

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A Collect for Saint Columba

To mark the octave day of the feast of Saint Colum Cille and to conclude the series of posts in his honour, below is a beautiful collect taken from the Mass for his feast day:

Breathe into our hearts, we entreat you, Lord, a longing for heavenly glory: and grant that we may bear in our hands sheaves of justice thither, where the holy abbot Columba shines with you. Through Our Lord.

Dom Gaspar Lefebvre, O.S.B., Saint Andrew Sunday Missal (Bruges, 1957), 856.

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Exultent filii matris ecclesie - A medieval hymn for the Feast of Saint Patrick

Let the sons of mother church rejoice and let us,

their fellows sing a hymn today.

The glorious feast day of Patrick, a day of light and joy, has come.

While the world held him in the chains of the flesh

he abounded with many miracles.

He was a source of healing for the Irish people

through the nourishment of his holy teaching.

He spread abroad the seeds of the faith

He banished serpents from Ireland.

He gave the lame to walk, the blind to see, and to him the people sing.

The power of a new miracle is revealed.

The goat is recognised in the belly of the thief 

through the sound of its bleating.

People marvel at the virtue of the servant of God.

Honour and devotion to the unbegotten Father,

praise to only begotten Son of God;

equal praise to the Spirit Paraclete

for ages unending.

Amen.

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Offices for the Feast of Brigit

OFFICES FOR THE FEAST OF BRIGIT

(From the Breviary)

The holy virgin, Brigit, born in the province of Leinster, in Ireland, of parents of noble blood and of the Christian faith, became the mother in Christ of many consecrated virgins. While she was yet a little child, her father saw in a vision men clothed in white garments, pouring oil upon her head. As she reached the early years of girlhood she chose Christ the Saviour as her Spouse, and clung to Him so ardently, from her inmost heart, as, for His love, to give away all she had to the poor. Her matchless beauty drew around her a multitude of suitors; and fearing that their importunity might render impossible her purpose of devoting her life to God in holy virginity, she prayed that her beauty might be changed into ugliness. Her prayer was at once heard. One of her eyes became quite swollen, and her whole face so altered, that all her suitors retired in disgust, leaving her free to consecrate her virginity to Christ by a solemn vow.

Taking with her three young maidens, she repaired without delay to Bishop Macheas, a disciple of St, Patrick. The good Bishop, seeing a pillar of fire over her head, clothed her in a fair garment and a white mantle; and reciting the Ritual prayers, received her to holy profession, according to the Canonical form introduced into Ireland by blessed Patrick. In the course of the ceremony, as she bent her head to receive the sacred veil, she leant her hand on the wooden altar-step. At the moment, the dry, seasoned wood became green and fresh; on the instant her eye was cured, and her whole face recovered its former beauty. In process of time, her example drew young maidens to embrace the religious life in such numbers as to cover all Ireland with communities of nuns, of that order over which Brigit herself presided, and upon which all the rest were dependent.

The virgin's sanctity is attested by the miracles she wrought in her life time, as well as after death. She frequently cleansed lepers, and by her prayers obtained cure for people sick of divers diseases; she gave sight to one blind from his birth. An abandoned woman sought to father her base-born child upon Bishop Brooney. The Saint, making the sign of the cross upon the poor baby's lips, made it declare the name of its true father, thus vindicating the Bishop's character. Filled with the spirit of prophecy, she foretold things to come as if they were passing before her eyes.

She enjoyed the most intimate friendship of St. Patrick, the Apostle of Ireland, and foretold the time of his departure from this world, and the place of his burial. She was present at his death, and supplied the winding sheet, which she had long and carefully kept for the purpose, in which his blessed remains were wrapped; and when she came to give back her beautiful soul to Christ, her Spouse, she was laid in the same grave with him.

M. F. Cusack, The Lives of Saint Columba and Saint Brigit (Dublin and London, 1877), 254-6.

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Octave of the Feast of Saint Colum Cille

June 17 marks the Octave of the Feast of Saint Colum Cille. There is a description of a manuscript, no 211, preserved in the Library of Edinburgh University, which contains an office for the Octave:

IV. Four leaves, measuring roughly 11"x7 and three-quarter inches, of an Antiphoner written in Scotland, c. 1340, with later additions, containing parts of the services for the feasts of S. Columba and Corpus Christi, as follows:

S. Columba. — Part of ninth respond at Matins ; anthems, chapter, hymn, anthem to Benedictus at Lauds ; anthem to Magnificat at 2nd Evensong ; rubric for Octave; respond and anthem for 1st Evensong, one anthem for Matins and Lauds of Sunday within the Octave ; seven anthems for other days in the Octave ; responds and anthems to Magnificat at 1st and 2nd Evensong of Octave Day.

Corpus Christi. — End of hymn Pange lingua at 1st Evensong and rest of services to V. Non est alia nacio of 7th respond at Matins, including proper anthems for psalms and Nunc dimittis, and Collect at Compline and hymn Sacris solempniis at Matins ; all the rest as in Sarum Breviary.

The full noted service for an Octave of S. Columba (which has no Octave in the Aberdeen Breviary or other extant breviary used in Scotland) points to an important church dedicated in his name. This is confirmed by an allusion in the anthem to the Magnificat of 1st Evensong of the Octave Day, locumque istum tibi deditum. The fact that the Corpus Christi service (written in the same hand on the same leaves) is not Sarum Use, excludes Dunkeld Cathedral, and Iona is excluded because the Use is not Benedictine. There remains only one other church of any great size in Scotland for which such a service would be required, viz. that of the Augustinian Priory of Inchcolm. The prayer te laudantem serva chorum ab incursu anglicorum also points in the same direction, for Inchcolm was sacked by the English in 1335, and this service was evidently written not long after that date.

The service shows no connection with that in the Aberdeen Breviary. The proper anthems and Collect for Compline of Corpus Christi suggest a church of Canons Regular. The fact that the services of S. Columba, belonging to the Sanctorale, and Corpus Christi, belonging to the Temporale, are written in the same gathering and at the same time, point to their being an addition to a manuscript which was no doubt written in England at a date too early to contain Corpus Christi.

C. R. Borland, A Descriptive Catalogue of the Western Medieval Manuscripts in Edinburgh University Library (Edinburgh, 1916), 306-7.

Alas, there is no translation or text of any of this material cited but to honour Saint Colum Cille below  is the Benedictus Antiphon for his feast as found in the Inchcolm Antiphoner and recorded by the monks of Pluscarden Abbey. An earlier post on this recording can be found here.

Confessor Dei pretiose Columba, devotos tibi astantes adiuva et tuum confugientes patrocinium numquam diurnam deserat auxilium.

Benedictus Dominus Deus Israel... (Lk 1:68-79)

O precious confessor of God, Columba, help those who devoutly come into your presence, and may your constant help never depart from those who fly to your protection.

Blessed be the Lord God of Israel.

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Goffine's Devout Instruction on the Feast of Saint Colum Cille

June 9 is the feast of Saint Colum Cille and this year there is something of an extravaganza taking place in the northern city of Derry (Doire Cholmcille) to honour him. The event, called The Return of Colum Cille, has been designed by Frank Cottrell Boyce, the man behind the Opening Ceremony of the 2012 Olympics. There are some pictures of the event at this page, I note that the Loch Ness monster will be making an appearance and I can only hope that more serious elements of Columban tradition might also surface. Below is a much more conventional presentation of the saint taken from a nineteenth-century translation of the work of the German Norbertine, Father Leonard Goffine. Father Goffine looked at the liturgical texts for the day and then provided a commentary in a  question and answer format. I was pleased to see that he gave the full treatment to the feasts of Saint Patrick and Saint Brigid, but his treatment of Saint Colum Cille is not quite so comprehensive and later editions of the work omitted him entirely:

INSTRUCTION ON THE FEAST OF ST. COLUMBKILL OR COLUMBA.
[June 9.]

ST. COLUMBKILL or Columba of most noble extraction was born at Garten in the present county of Donegal, on the 7th of December, 521. From his childhood he devoted himself to the love of God with an entire disengagement of his heart from the world, and in perfect purity of mind and body. In the great school of the holy Bishop Aidan he learned the holy Scriptures and the lessons of ascetic life. Being ordained priest in 546, he began to give instruction in piety and sacred science, and soon formed many disciples. In 550 he founded the great monastery of Durrough, and afterwards many others, so that at the time of his death he had founded no less than one hundred monasteries in Ireland and Scotland. To these monasteries he has given a rule composed by himself.

King Dermot being offended at the great zeal of St. Columbkill in reproving public vices, the holy abbot left his native country, and came into Scotland. This happened in 565. There he preached and performed many miracles. The result of his labor was that he converted from idolatry to the faith of Christ the whole northern nation of the Picts. The southern Picts had received the light of faith long before by the preaching of St. Ninyas.

St. Columbkill's manner of living was always most austere. He lay on the bare floor with a stone for his pillow, and never interrupted his fast. His biographers say that despite his austerity his countenance always appeared wonderfully cheerful, showing the constant interior serenity of his holy soul, and the unspeakable joy with which it overflowed from the presence of the Holy Ghost. Every moment of his precious time he employed for the honor of God, either in praying, reading, writing, or preaching. His incomparable mildness and charity towards all men, on all occasions, won the hearts of all who conversed with him, and his virtues, miracles, and extraordinary gift of prophecy, commanded the veneration of all ranks of men. He was of such authority that neither king nor people did anything without his consent. Four years before he died, St. Columbkill had a vision of angels which caused him many tears, because these angels told him that on account of the prayers of the British and Scottish churches his exile on earth would be prolonged yet four years. Having labored in Scotland thirty-four years, he clearly and openly foretold the time of his death, and on Saturday, the ninth of June, kneeling before the altar he received the Viaticum, gave his blessing once more to his disciples, and sweetly slept in the Lord, 597, in his 77th year. He was one of the greatest patriarchs of the monastic order in Ireland, and is justly called “the Apostle of the Picts."

Introit of the Mass: The mouth of the just man shall meditate wisdom, and his tongue shall speak judgment: the law of his God is in his heart. (Ps. xxxvi. 30-31.) Be not emulous of evil doers, nor envy them that work iniquity. (Ps. xxxvi. 1.) Glory be to the Father &c.

PRAYER OF THE CHURCH. Let the intercession of the blessed abbot Columba, we beseech Thee, O Lord, commend us unto Thee: that what by our own merits we are unworthy to receive, we may obtain by his patronage. Thro. &c.

Lesson and Explanation, see Feast of St. Anthony, Jan.17th.

Gospel, see Feast of St. Benedict, March 21st.

Rev. L. Goffine, Explanation of the Epistles and Gospels for the Sundays, Holydays and Festivals throughout the Ecclesiastical Year, to which are added the Lives of Many Saints (New York and Cincinnati, O., 1880), 775-6.

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Goffine's Devout Instruction for the Feast of Saint Patrick

Below is a nineteenth-century translation of a work originally published in the seventeenth century by the German Norbertine priest Father Leonard Goffine (1648-1719).  In his 'devout instructions' the author sought to provide a commentary on the liturgy of the day in a question and answer form. The liturgical texts are prefaced by a life of Saint Patrick in which the Irish are depicted as 'wild and unpolished' heathens who live by 'war and robbery'. By contrast the Britons are depicted as having acquired a 'certain degree of culture' due to the Roman occupation and their adoption of Christianity. Any wounded national pride, however, is quickly salved by the assertion that the Irish were 'hardier warriors than the effeminate Britons'! By the end of the piece, thanks to the labours of Saint Patrick, these Irish barbarians can teach the rest of the world a thing or two about Christian civilization.

INSTRUCTION FOR THE FEAST OF ST. PATRICK, BISHOP AND APOSTLE OF IRELAND.

[March 17.]

ST. Patrick was born in the decline of the fourth century in a village called Bonaven Taberniae, in Armorice Gaul, being the same as the present Boulogne sur-Mer, in Picardy. His father  Calpurnius was of a noble Roman family, his mother Conchessa was niece to St. Martin of Tours. Patrick remained in his father's house until his fifteenth year, and then as he says in his book entitled "Confessions" and written towards the end of his life, God was pleased to lead him to his high vocation through a very painful and laborious preparatory school.

In those remote times Ireland was a mountainous, inhospitable country, covered all over with forests, bogs and morasses. Her inhabitants were wild and unpolished, lived by war and robbery; only a few of them had some little knowledge of the true God.The Britons, on the contrary, under the sway of the Romans had already attained a certain degree of culture and had adopted the Christian Faith. The Irish, however, were hardier warriors than the effemminate Britons; in their naval expeditions they visited the shores of England, landed here and there, attacked villages and unfortified towns, sacked them, and carried the inhabitants into slavery. A swarm of rapacious Irish assailed a manor belonging to Calphurnius, and cut down the domestics who attempted to resist. The parents were absent, but young Patrick and a number of the male servants were made prisoners and carried over to Ireland. From this day the son of Calphurnius, hitherto accustomed to the comforts of a wealthy home, entered upon a long and severe novitiate of six years. Slave to a coarse barbarian, he had to drive his master's cattle into the woods, to guard and feed them; not seldom he must spend, unsheltered, whole nights among bogs and marshes and was often cruelly beaten. Thus engaged in an endless struggle against hunger and thirst, heat and frost, deprived of every earthly consolation, and of every hope of deliverance, St. Patrick was taught by his misfortunes, in fervent prayers to have recourse to God and His blessed Providence, which always knows and possesses the means to console those, who lovingly confide in it. St. Patrick now commenced a new life; a celestial light now illumined his soul, and warmed his heart. He now examined his past life; the sorrow for having squandered so many years by not perfectly loving God, drew the most bitter tears from his eyes. Even towards the end of his life, as the Saint himself avows in his book of Confessions, every day he bewailed that time of his youth not devoted to God. Humble and resigned, he henceforth suffered all in a spirit of penance, and with confidence in the goodness of God awaited the hour of his delivery.

At length, after a severe trial of six years, this hour arrived for Patrick. In a dream he was ordered to leave his master's house and go to the sea shore; there he would find a vessel ready to take him on board. Patrick obeyed. After a journey of several days he arrived at the very spot, shown him in the dream, and there found a vessel about to start. But, unfortunately, Patrick had no money to pay for his passage, and in spite of all prayers the master of the ship refused to take him on board. Deeply afflicted Patrick was about to return to his master, but he had scarcely made several steps, when the owner became good-humored, recalled him and took him on board.

After a favorable voyage they landed on the shore of Northern Scotland, a desert wilderness in which they wandered about, discovering nowhere a human abode. Their provisions had all given out. Patrick's companions were yet heathens; he had, on board, told them of the God of the Christians and of His infinite love. Almost starving, they now, reminded Patrick of his words and besought him to implore his God. For if the Christians God, they said, is really almighty and merciful, he both can and will save us from starvation.

Patrick, penetrated by a lively faith, resolutely promised them the approach of delivery within an hour, in case of their sincere conversion to the true God. He was immediately absorbed in silent prayer, and no sooner had this hour elapsed, than they encountered a herd of swine, which sufficed as provision to the end of their voyage of twenty-four days.

Patrick's patience however was subjected to another hard trial. Though his pagan companions had witnessed, how soon Patrick's prayer was heard, yet before eating they sacrificed to their idols all the flesh; this forced Patrick to abhor all such meat and rather to suffer the most fearful hunger than defile himself by eating it. He was less afflicted by his own hunger and thirst, than by the incomprehensible spiritual blindness of these heathens, who in spite of an evident miracle would not desist from their idolatry. Finally, after many days of suffering, Patrick happily reached his home; where, however, he enjoyed only a short repose. He was a second and third time captured, but was soon released.

When God had by these years of suffering prepared His servant for the high vocation of being Ireland's guide to the only saving faith, He called him to the priesthood. Being once absorbed in prayer Patrick, in a vision, saw himself carried over to Ireland and there beheld a multitude of children, who with piteous cries stretched out their hands for help, as if they were in great need. In another vision he heard voices from the western shore, which cried out to him: "Come, we beseech thee, walk among us."

Patrick resolved to obey this heavenly call; but was opposed on all sides, and above all by his parents, who almost persuaded him to give up his pious project. God Himself, however, in a series of wonderful apparitions revealed to Patrick His adorable will. The saint was thus strenghtened and became firmly determined to go to Ireland in order to bear salvation to her people. None would accompany him to the work of saving those poor, neglected souls. He was consecrated bishop, that he might afterwards ordain such Irish converts, as by zeal and science should be qualified to be his co-laborers. Having overcoming many obstacles Patrick left all, his native country, his parents and relations, to embark for the northernmost border of the then known world, to spread the light of the Gospel. He had during a six years captivity acquired the Irish language, and was thus enabled to preach to them the doctrine of the cross in their own mother tongue.

His success was wonderful. Wheresoever he came, the people flocked together and, as it were, clung to the lips of the saintly preacher; hunters and warriors were changed into tame, calm and obedient lambs, and at the close of each sermon all would stretch forth their arms towards him, beseeching him for the Sacrament of Baptism. He baptized them as soon as they were sufficiently instructed in every article of faith.

The Saint seeing the great success of his apostolic work provided this vineyard of Christ with necessary laborers. For this purpose he selected such converts for each district, as proved sufficiently zealous and educated, and by the imposition of his episcopal hands ordained them acolytes, deacons and priests. To this young Irish clergy, as also to the prospering parishes, St. Patrick carefully imparted all good counsel and directed them wisely, at the same time erecting churches in all parts of the country. After the saint had labored much upon this Island, Britain at last remembered him, and sent to him two co-laborers, the bishops Auxentius and Iserinus, whose aid the saint most joyfully accepted. He immediately erected a number of episcopal seats, to which he gave intelligent and pious bishops. Nor even did it suffice the Apostle of Ireland to strengthen and fortify in their faith those already converted; he moreover desired to lead them upon the very path of Christian perfection. He taught, therefore, young widows to devote their lives to continence; he persuaded young, tender maidens to transform their bodies into living temples of God by preserving their precious purity unsullied; he, moreover, encouraged wealthy youths to bestow their riches upon the needy and to follow Jesus with free and undivided hearts. No sooner had the Saint commenced to guide souls on this this seemingly rough, but actually delightful path, than they increased to such a number, as to compel him to erect monasteries for both sexes. One day he baptized a beautiful young girl of exceedingly fine form, and scarcely sixteen years of age. A few days after, the girl returned to St. Patrick informing him of an apparition which she had  (perhaps her guardian angel) in which it was made known to her that it would be agreeable to God, if she would devote her life exclusively to Him. The Saint saw her heart and recognized this to be vocation, and therefore gave her the sacred veil.

When advanced in years our Saint had the joy and consolation to see nearly all Ireland adoring the crucified Saviour. He therefore prayed incessantly for the grace of perseverance on the part of his beloved flock which he had purchased with so many sufferings and trials. Truly, no other country ever has manifested the blessed influence of Holy Religion more perseveringly than Ireland. Half a century after its saintly Apostle's death the people of Ireland rivalled every civilized nation. Every church and monastery, even at the time of St. Patrick, were provided with excellent schools; there great and celebrated masters reared scholars equally great and celebrated, so that in the course of several centuries men flocked to Ireland from all parts, there to still their thirst for knowledge, there to quench their thirst for knowledge, there to cultivate their minds and to receive the Doctrines of Salvation at a fount, which they well knew to be pure and unsullied. Ireland became the school of Saints, so that she even deserved to be styled “Isle of the Saints". Numerous Irish, as for instance SS. Columban, Gallus, Fridolin, Chilian and others started out for France and Germany, there to propagate the true faith in Christ.

St. Patrick died at a very advanced age. His body, deposited in a church at Down, was discovered in the year 1185. Ireland, despite all persecutions and oppressions, has stood faithful and kept the faith of her great apostle, St. Patrick. Down to the present day, every Irish heart remembers St. Patrick, its champion and patron, with sentiments of singular gratitude and devotedness.

At the Introit of the Mass the Church says: The Lord made to him a covenant of peace, and made him a prince: that the dignity of the priesthood should be to him forever. (Eccl. xlv.) O Lord, remember David and all his meekness. (Ps. cxxxi.) Glory, &c.

PRAYER OF THE CHURCH. O God, who didst vouchsafe to send the blessed Patrick Thy Confessor and Bishop, to declare Thy glory to the nations: grant through his merits and intercession, that what Thou commandest us to do, we may with Thy mercy be able to accomplish. Through &c.  

LESSON. (Eccl. xliv.17- xlv 20.) Behold, a great priest, who in his days pleased God and was found just: and in the time of wrath was made a reconciliation. There was not any found like to him who kept the law of the Most High. Therefore by an oath the Lord made him increase among his people. He gave him the blessing of all nations and confirmed his covenant upon his head. He acknowledged him in his blessings: he preserved for him his mercy: and he found grace before the eyes of the Lord. He glorified him in the sight of kings, and gave him a crown of glory. He made an everlasting covenant with him, and gave him a great priesthood, and made him blessed in glory: to execute the office of the priesthood, and to have praise in his name: and to offer him worthy incense for an odor of sweetness.

EXPLANATION. The text of the chapters from which this lesson is taken refers to the great and holy men of the Old Law, as to Enoch, Noe, Abraham, Isaac, Jacob, Moses, and Aaron. God found these men just, and He therefore, showered upon them His graces and blessings, and exalted them above the powerful of this earth. In like manner St. Patrick, the great priest of God, was blessed and exalted, because he was pleasing to God, and found just, he was a model of all Christian virtues. God blessed him like Abraham making him the spiritual father of a great nation.  The praise of the Almighty was continually on the lips of St. Patrick and the incense of prayer and of good works daily ascended to His throne; God therefore, honored him on earth and crowned him with the diadem of eternal glory in Heaven.

GOSPEL. (Matt. xxv. 14 — 23.) At that time, Jesus spoke this parable to his disciples: A man going into a far country, called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability, and immediately he took his journey. And he that had received the five talents went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way, digged into the earth, and hid his lord's money. But after a long time, the lord of those servants came and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold, I have gained other five over and above. His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me, behold, I have gained other two. His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy Lord.

[For explanation see the Feast of St. Nicholas, December 6.] 

Rev. Leonard Goffine, Explanation of the Epistles and Gospels for the Sundays, Holydays and Festivals throughout the Ecclesiastical Year, to which are added the Lives of Many Saints, (New York, 51st edition, 1880), 713-718.

Goffine's Devout Instruction on the Feast of Saint Brigid

Below is the instruction on the Feast of Saint Brigid as published in a nineteenth-century edition of the work of Father Leonard Goffine (1648-1719). The author was a German Norbertine priest who published his Handpostille oder Christkatholische Unterrichtungen auf alle Sonn und Feyer-tagen des ganzen Jahrs (brief commentaries in the form of question and answer on the Proper of the Mass, principally on the Epistle and Gospel of the day) in the 1680s. The work was translated into English and went through a number of editions, the content changing as it did so. In the 1880 edition there is a full account of Saint Brigid's life, followed by the texts of the Mass for her feast day and Goffine's question and answer commentary. The entry was illustrated by a picture of the saint which I have also reproduced, but I note that she is shown wearing the distinctive headdress of the Order of Saint Bridget of Sweden. Interestingly, the frontispiece to Canon O'Hanlon's 1877 Life of Saint Brigid also depicts our patroness in the Swedish Brigittine headdress, although the illustration was not reprinted when he reproduced the text of this biography in Volume II of his Lives of the Irish Saints. This leads me to wonder if these illustrations were inserted by the printer rather than the author, as I am sure that Canon O'Hanlon would have known that the metal crown is unique to the order of Saint Bridget of Sweden, whose founder lived nine hundred years after our Irish patroness.

INSTRUCTION ON THE FESTIVAL OF ST. BRIDGET, VIRGIN.

ABBESS, AND PATRONESS OF IRELAND.

[February 1]

ST. BRIDGET was born at Fochard, in Ulster, soon after Ireland had been blessed with the light of the faith. It was about the year 453 that she saw for the first time the light of this world. Her parents, Dubtach and Bronchessa, were both Christians. By her father she was lineally descended from "Con of the Hundred Battles," and her mother, Bronchessa, was descended from the noble house of the O'Connors.

Bridget spent her early years in Connaught, and was reared by a nurse who fortunately for her, was a Christian. She grew up beautiful in appearance, but still more so in her heavenly virtues, her meekness, humility and sweetness of manner. Her mother and her nurse carefully instructed her in the Christian religion; and deeply impressed upon her young mind  the goodness and mercy of Jesus, and the loving tenderness of His holy mother Mary. And when told not to offend Jesus or Mary, with childlike simplicity she would ask how she could please them, and when told, would reply that she would never do anything to offend them. Thus were the purest impressions made on her infant mind, and as she grew in years, she became rich in all the Christian virtues.

Bridget, even when a child, accustomed herself to prayer and pious works, and loved to retire in solitude to commune with God. She was exceedingly modest, and the least indelicacy of word or action hurt her tender soul very deeply. No wonder she was admired and loved by everybody.

Our saint was never more happy then when she found ways and means to assist the sick and the poor. Her charity knew no bounds. One time when visiting the sick neighbors, (she was then only nine years of age) it happened that she had nothing to relieve the wants of the needy; so she gave them the jewels from a precious sword which the king of Leinster had given her father, as a token of his good will and liking for his valiant service. The king heard of this and was angry, and shortly afterward came to a banquet in her father's house, and calling the little maid he asked her how she dared to deface the gift of a king in such a manner as she had done the gift to her father. She fearlessly replied that she had given the jewels to a better king than he was, "whom” she continued, "finding in such extremities, I would have given all that my father has, and all that you have, yea, yourself too and "all you have, were it in my power to give them, rather than Christ or His children, the poor, should starve." The king was so touched with her answer that he said to her father that his whole possessions would not be an equivalent for his daughter; and that he should let her have her own way in future, and not restrain the extraordinary graces God had conferred on her. He then gave Dubtach another sword more valuable than the former, as a mark of the esteem he entertained for him and his daughter.

When Bridget approached maturity, her father wished that she should wed a certain young man. Our saint was astonished at such a proposal, and firmly refused, and told her father that she was resolved to consecrate her virginity to God. All her relations opposed this resolution for a long time, but seeing that Bridget was determined they finally consented, and allowed her to choose her state of life. She made known her intention to several pious virgins, all of whom resolved to accompany her. Bishop Mel, nephew and disciple of St. Patrick, gave her the veil. It is said that she made her vows in the sixteenth year of her age.

Bridget's first community was established at Bridget's-Town or Ballyboy, near Ussna Hill. Her community soon became celebrated for its piety and charity. The poor flocked around her, and even the sick came from afar to be cured by St. Bridget's prayers. Several bishops requested her to establish communities in their dioceses. She visited Munster and established several convents there. While there she cured by her prayers a man who had been blind for years. Then she passed into the county Waterford, and established in the neighborhood of the present village of Tramore a community of nuns. We next find her in the county of Limerick establishing convents.

Society in Ireland in pagan times was divided into freemen and slaves; the former regarded the latter as beings of an inferior order, and treated them as mere chattels, as is the case in all slave countries even in our own times. The Catholic Church endeavored from the beginning to abolish this barbarous custom, and finally succeeded. St. Bridget labored hard to obtain the freedom of poor culprits, or at least to mitigate the bitterness of their captivity.

Her numerous miracles and the respect and veneration entertained for her, gave power to her influence, which seldom failed in gaining the boon of mercy. St. Bridget was great in miracles, great in Christian charity. She shares with St. Patrick the glory and sanctity of being the first to bring the pious young virgins of Ireland into conventual communities. Her success in this holy work was wonderful, for soon religious establishments of the kind extended over all the land. Thus she aided powerfully the work of St. Patrick in christianizing the inhabitants of Ireland. No wonder that after her death many churches were dedicated to God under her name. A portion of her relics was kept with great veneration in a monastery of regular canons at Aburnethi, once the capital of the kingdom of the Picts. Her body was found with those of SS. Patrick and Columba, in a triple vault in Down-Patrick, in 1185. The head of St. Bridget is now kept in the church of the Jesuits at Lisbon.

The Introit of the Mass reads: Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. My heart hath uttered a good word: I speak my works to the King. (Ps. xliv.) Glory be &c.

PRAYER OF THE CHURCH. Graciously hear us, O God of our salvation: that, as we rejoice in the festivity of the blessed Bridget, Thy virgin, we may be instructed in the affection of a loving devotion. Through, etc.

LESSON, (ii Cor. x. ry-xi. i, 2.) BRETHREN, He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved; but he whom God commendeth. Would to God you could bear with some little of my folly, but do bear with me. For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

EXPLANATION. The Apostle exhorts the Corinthians to avoid all self-praise and vainglory. To acknowledge our merits, however, is not wrong, provided we attribute such merits to the grace of God, giving all honor to Him, who works the good in us. Self-praise is no proof that we are faithful servants of God; we are no more than what we are in the eyes of God. St. Paul indeed endeavors to draw the attention of the Corinthians to his dignity and merits, but does it to honor God, and to save for Christ those whom he had by their conversion to Christianity brought to Christ as a spouse to her bridegroom; he speaks of his dignity, and is jealous to oppose the heretics who tried to lessen his influence by decrying his merits, and who endeavored to make the Christians abandon the true faith. When self-praise proceeds from a motive of honoring God and saving the souls of our neighbors it is allowable.

GOSPEL. (Matt. xxv. i 13.) AT THAT TIME, Jesus spoke to his disciples this parable: The kingdom of heaven shall be like to ten virgins, who, taking their lamps, went out to meet the bridegroom and the bride. And five of them were foolish, and five wise: but the five foolish, having taken their lamps, did not take oil with them, but the wise took oil in their vessels with the lamps. And the bridegroom tarrying, they all slumbered and slept. And at midnight there was a cry made: Behold, the bridegroom cometh, go ye forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the wise: Give us of your oil, for our lamps are gone out. The wise answered, saying: Lest perhaps there be not enough for us and for you, go you rather to them that sell, and buy for yourselves. Now whilst they went to buy, the bridegroom came: and they that were ready went in with him to the marriage, and the door was shut. But at last came also the other virgins, saying: Lord, Lord, open to us. But he answering, said: Amen, I say to you, I know you not. Watch ye, therefore, because you know not the day nor the hour.

Who is the bridegroom?

Christ the Lord who has united Himself to His Church, and enters into an intimate union with every soul of the faithful who keeps His commandments.

Why is the kingdom of heaven compared to virgins?

Because virginity is similar to the integrity of holy faith. Only those who preserve the faith inviolate will enter the kingdom of heaven.

Why does Christ make mention of “ten" virgins?

The number ten was in ancient times made use of to express a whole. Here according to SS. Jerome and Ambrose all the faithful are to be understood. This is evident from the words of Christ who says of the virgins that they had lamps. The lamp signifies the light of faith. This holy faith is infused into the soul in baptism.

Who are the wise and who the foolish virgins?

The wise are all those of the faithful who not only believe in the doctrine of Christ, but also live according to the faith, performing good works; the foolish are those Christians who have indeed the true faith, but not the works according to the faith.

What is understood by the oil?

It means good works, especially works of charity.

Without good works our faith does not shine forth, is, therefore, not burning light, but dead as St. James says: "Faith without works is dead."

What mean the vessels that contain the oil?

Our conscience, which is the seat and receptacle of good works.

What does His coming at midnight signify?

It signifies the time when we least expect; for who would suppose the coming of the bridegroom at that unexpected hour when every one is asleep! Let us, therefore, be careful that we are not wanting in faith and good works, let us take warning also from the words of Christ to be ever ready, as we know not the day nor the hour when we shall be called upon to appear before our Judge.

Rev. Leonard Goffine, Explanation of the Epistles and Gospels for the Sundays, Holydays and Festivals throughout the Ecclesiastical Year, to which are added the Lives of Many Saints, (New York, 51st edition, 1880), 687-693.

Colmcille: The Columban Suite

This recording in honour of Saint Columba is something different, combining liturgical texts, poetry and newly-composed instrumental pieces for the harp. It is the work of Janet Harbinson and performed by the Belfast Harp Orchestra and St Killian's Choir from Mullagh, Co.Cavan. The recording was issued in 1997 to commemorate the 1400th anniverary of Saint Columba's repose. Some of the Antiphons from the Inchcolm Antiphoner feature, including this one:

Dei potens, Hic agonista
Pater Columba, Dei monem ex pugnabat milia.

This powerful champion of God, father Columba,

vanquished thousands of demons.

Full details of the recording and the artistes, plus sound samples, are available here.

A Liturgy for Saint Columba

A second recording of material from the Inchcolm Antiphoner can be found on this CD. Seven Antiphons are appended to the Gregorian chants from the Roman Liturgy sung by the monks of Pluscarden Abbey in Scotland. The accompanying sleevnotes are useful and for a flavour, here are the notes for Track 20, the Magnificat Antiphon:

The text is a poem, with a strong rhythmic beat and persistent rhyme, in a style that appears often in the Bangor Antiphoner. This still surviving Irish liturgical book of the 7th century gives texts but, of course, no music. Could the music provided here have come down to mediaeval Inchcolm along with the words, through all those centuries? It is a lovely piece, in the first mode, having a wide range, and featuring the repetition of recurring motifs.

Salve splendor et patrone
iubarque iustitiae.
Orthodoxe doctor bone
pastor et vas gratiae.
O Columba columbine
felicis memoriae,
tuae fac nos sine fine
cohederes gloriae.
Magnificat... (Lk.1:46-55)

Hail Columba our glory and our patron;

sun beam of righteousness.

Orthodox doctor, good shepherd, and vessel of grace.

O Columba of happy memory,

truly dove-like:

make us also inherit your glory without end.

My soul magnifies the Lord....

The recording is available to order from the Abbey Shop. There are 22 tracks in all with a total playing time of 55 minutes.

Content Copyright © Trias Thaumaturga 2012-2015. All rights reserved.

O Columba, spes scotorum!

St Columba 13th century Scottish chant from the Inchcolm Antiphoner

On St Columba’s Day (9 June) the Bishop of Dunkeld, to whose See the Priory belonged, authorised the burning of 20 candles upon the altar, and one can imagine their flickering flames slowly giving way to the light of dawn as the choir sang the Hymn Aurora rutilatat the beginning of Matins. The Priory’s precarious location and the constant danger from English pirates is reflected in some of the prayers for protection which feature in the Office.

Hymn - Aurora rutilat

Antiphon - Pater Columba decus morum

Responsory - Volens Jesus

Antiphon - Os mutorum

Antiphon - Carne solutus pater Columba

Responsory - O Columba insignis signifer

Aurora rutilat lucis prenuncia:
letos nos excitat a sompnolencia,
volentes celebre festum recolere
Columba venerabilis.
Qui fuit humilis, mitis, affabilis,
vultu vir hilaris, vir venerabilis,
ortu vir nobilis, vir statu stabilis,
corpore castus et mente.
Columba merita et signa singula,
factis prophetica, clara miracula,
vel dictis dicere vel scriptis scribere,
nemo novit totaliter.
Relinquens patriam caram Yberniam,
per Christi graciam venit Britanniam;
per quem ydonea vite promordia
rex gentis sumpsit Britanniam.
O pater patriae, paster egregie,
Columba tribue nobis spem venie;
et labe criminum nostrorum omnium
nos munda sancte Columba.
Qui nobis tribuat peccati veniam,
reatum diluat et donet patriam;
nos tuos famulos, et omnes catholicos
commenda regi gloriae.
Sit laus perpetua, sit semper gloria
patri et filio sancto paraclito,
simplici Domino qui regit omnia
per cuncta semper secula. Amen.

Dawn harbinger of light, glows red:

it rouses us glad ones from sleep,

wanting to reflect on the famous feast

of the venerable Columba.

Who was humble, gentle, approachable.

in appearance a cheerful man, a noble

by birth, a man steadfast inattitude,

chaste in body and mind.

No one knows totally, to say in words or

to write in script, the merits of Columba

and his songs, prophetic deeds,

evident miracles.

Leaving Ireland, the dear homeland,

through the grace of Christ he came to

Britain; through him the king of the British

people received a proper ordination.

O father of this land, excellent shepherd,

Columba, grant us hope of forgiveness;

from the blemish of the guilt of all of us,

cleanse us St Columba.

Who may grant forgiveness of sins to us,

absolve the guilty and vouchsafe this land;

commend us your servants and all

Church people to the king of glory.

Let perpetual praise and glory be to the

Father, Son and Holy Paraclete,

one lord who reigns over all,

world without end. Amen.

Pater Columba decus morum
suscipe vota famulorum
te laudantem serva chorum
ad incursu anglicorum
et insultu emulorum.

Father Columba, glory of our national

tradition, receive the prayers of your

servants, save this choir that is praising

you from attack by the English

and assualt by rivals.

Volens Jesus linire gementem pro
contu vocavit Columbam de
foraminibus petre de cavernis materie.
Qui ad arcem reversus est.
Deferens autem clementie Dei
Columba in ore suo

Jesus, wishing to relieve sighing in favour of

a song, called forth Columba from the

holes of the rock, from the hollows of timber.

This dove returned to the ark,

bearing, moreover, the sign of God’s mercy

in his mouth.

Os mutorum lux cecorum pes
claudarum porrige lapsis manum.
Firma vanum et insanum corrige.
O Columba spes Scotorum nos
tuorum meritorum interventu
beatorum fac consortes angelorum.
Alleluia.

Mouth of the dumb, light of the blind,

foot of the lame, stretch out a hand to the

fallen; strengthen the unreliable and correct

the mad. O Columba, hope of Scots, by the

intervention of your kindness, make us

colleagues of the blessed angels.

Alleluia.

Carne solutus pater Columba
angelorum constipatus turma quibus
conregnat perhenni premio in
resultante celo. Sanctus, sanctus,
sanctus proclamat Deo, alleluia.

Father Columba, released from flesh and

pressed by the crowd of angels, with whom

he reigns as his eternal reward, and with

heavens resounding. They cry out to God:

Holy, holy, holy, alleluia.

O Columba insignis signifer,
mentes mundo ne fallens pestifer
servis officiat maris discrimine.
Tuis ut placeat circumdatis
psallere. Tibi precleris condecet
proxime leticie. Huc aurem adhibe.

O Columba, distinguished standard-bearer,

cleanse our minds lest the deceiving

destroyer injure your servants with danger

from the sea, that it may please those

around you to sing. To you before others it

is fitting that voices of joy be closest. Lend an ear!

Details of the recording of Capella Nova can be found here. The texts have been reproduced from a programme of fellow ensemble Canty.

Content Copyright © Trias Thaumaturga 2012-2015. All rights reserved.

A Hymn for the Feast of Saint Colum Cille

Let us joyfully celebrate the great feast of Columba, happy in this night season, with musical prayer.

He was born of royal stock; pure was his childhood; he despised earthly glory, desiring only the things of heaven.

He had worked great marvels, had cured all diseases, had foretold the future, had given life to the dead;

he had assuaged enemies and wars, had seen the citizens of heaven; the good that he had spoken in words, he fulfilled in himself by deeds.

He had been head over all the people of the Isles; for seven years he had been king, he had dispensed both laws, he had stood as both king and teacher.

Accept our prayers, father Columba, most holy of monks; protect and guide us in the way of peace.

A. Macquarrie, The Offices for St Columba (9 June) and St Adomnán (23 September) in the Aberdeen Breviary in The Innes Review, Vol. 51, no.1, (Spring 2000), 1-39. 

Content Copyright © Trias Thaumaturga 2012-2015. All rights reserved.