TE SPLENDOR, St. Michael the Archangel
Te vita, Jesu, cordium,
Ab ore qui pendent tuo,
Laudamus inter Angelos.
Tibi mille densa millium
Ducum corona militat:
Scul explicat victor crucem
Michael salutis signifer.
Draconis hic dirum caput
In ima pellit tartara,
Ducemque cum rebellibus
Coelesti ab arce fulminat.
Contra ducem superbiae
Sequamur hunc nos Principem,
Ut detur ex Agni throno
Nobis corona gloriae.
Patri, simulque Filio,
Tibique sancte Spiritus,
Sicut fuit, sit jugiter,
Saeclum per omne gloria. Amen.
Ant. Princeps gloriosissime, Michael Archangele, esto memor nostri: hic et ubique semper precare pro nobis Filium Dei.
V. In conspectu angelorum psallam tibi, Deus meus.
R. Adorabo ad templum sanctum tuum, et confitebor nomini tuo.
Deus, qui miro ordine angelorum ministeria hominumque dispensas: concede propitius, ut, a quibus tibi ministrantibus in coelo semper assistitur, ab his in terra vita nostra muniatur. Per Dominum nostrum, &c.
O Jesu, lifespring of the soul,
The Father’s power, and glory bright!
Thee with the angels we extol;
From Thee they draw their life and light.
Thy thousand thousand hosts are spread
Embattled o‘er the azure sky;
But Michael bears Thy standard dread,
And lifts the mighty cries on high.
He in that sign the rebel powers
Did with their dragon prince expel;
And hurl’d them from the heaven’s high towers
Down like a thunderbolt to hell.
Grant us with Michael still, O Lord,
Against the Prince of Pride to fight;
So may a crown be our reward,
Before the Lamb’s pure throne of light.
To God the Father glory be,
And to his sole-begotten Son;
The same, O Holy Ghost, to Thee,
While everlasting ages run.
Ant. Most glorious Prince, Michael the Archangel, be thou mindful of us; here, and in all places, pray for us to the Son of God most high.
V. I wilt sing praises to Thee, my God, before the Angels.
R. I will adore Thee in Thy holy temple, and praise Thy Name.
Let us pray.
O God, who in the dispensation of Thy providence dost admirably dispose the ministry of angels and of men; mercifully grant that the Holy Angels, who ever minister before Thy throne in heaven, may be the protectors also of our life on earth. Through Jesus Christ our Lord.
Chapter XXVI.-John and Daniel Have Predicted the Dissolution and Desolation of the Roman Empire, Which Shall Precede the End of the World and the Eternal Kingdom of Christ. The Gnostics are Refuted, Those Tools of Satan, Who Invent Another Father Different from the Creator.
1. In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: "And the ten horns which thou sawest are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings."228 It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord. For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand."229 It must be, therefore, that the kingdom, the city, and the house be divided into ten; and for this reason He has already foreshadowed the partition and division [which shall take place]. Daniel also says particularly, that the end of the fourth kingdom consists in the toes of the image seen by Nebuchadnezzar, upon which came the stone cut out without hands; and as he does himself say: "The feet were indeed the one part iron, the other part clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end."230 Then afterwards, when interpreting this, he says: "And as thou sawest the feet and the toes, partly indeed of clay, and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as thou sawest iron mixed with baked clay. And the toes were indeed the one part iron, but the other part clay."231 The ten toes, therefore, are these ten kings, among whom the kingdom shall be partitioned, of whom some indeed shall be strong and active, or energetic; others, again, shall be sluggish and useless, and shall not agree; as also Daniel says: "Some part of the kingdom shall be strong, and part shall be broken from it. As thou sawest the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded on to pottery ware."232 And since an end shall take place, he says: "And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted for ever. As thou sawest that the stone was cut without hands from the mountain, and brake in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy."233
2. If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, "The God of heaven shall raise up a kingdom which shall never be destroyed,"-let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father's will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked:234 That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins.