On Contempt for the World or De Contemptu Mundi - Kindle edition by St Eucherius of Lyons, Translated by Henry Vaughan the Silurist. Download it once and.
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The last days are at hand, and it behoves the true Christian to awake and be ready for the dissolution of an order now grown intolerable, in which religion itself is henceforth represented by cant and hypocrisy. The metre of this poem is no less remarkable than its diction; it is a dactylic hexameter in three sections, with mostly bucolic caesura alone, [ citation needed ] with tailed rhymes and a feminine leonine rhyme between the two first sections; the verses are technically known as leonini cristati trilices dactylici , and are so difficult to construct in great numbers that the writer claims divine inspiration the impulse and inflow of the Spirit of Wisdom and Understanding as the chief agency in the execution of so long an effort of this kind.
It is, indeed, a solemn and stately verse, rich and sonorous, not meant, however, to be read at one sitting, at the risk of surfeiting the appetite. Bernard of Cluny is an erudite writer, and his poem leaves an excellent impression of the Latin culture of the twelfth century Benedictine monasteries and Catholicism in France in general.
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Seven hundred years later Richard Trench published the initial stanzas of the poem, beginning "Urbs Sion aurea, patria lactea," in his Sacred Latin Poetry John Mason Neale translated this portion of the poem into English and published it under the title "Jerusalem the Golden" in his Medieval Hymns and Sequences Neale made revisions and additions to his earlier free translation when he published it in his The Rhythm of Bernard American composer Horatio Parker composed an oratorio utilizing text from Bernard of Cluny's poem, Hora novissima , in This article incorporates text from a publication now in the public domain: Shahan, Thomas Joseph From Wikipedia, the free encyclopedia.
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De contemptu mundi
The Renaissance humanists Petrarch and Erasmus both titled works De Contemptu Mundi , and Sir Philip Sidney—hardly a monk or mendicant—began one of his sonnets with the now familiar plea: W hat is the modern, life-affirming Christian supposed to conclude? Perhaps it is just poetic overstatement, or a bit too much fervor for the ascetic ideal.
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Or, seeing that most of the authors were writing to protest corruption in Church and society, perhaps mundi needs qualification: Hardly a purely transcendent vision of reality, and hardly a celestial mission. They love life in its physicality, and, imitating Christ, they love it in its frailty. I have had contempt for the kingdom of this world, the choir chanted at the profession, yet that is not the final word: Etymologists may quibble, but I cannot help hearing tempus— time—veiled in our word contempt.
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The incarnate Lord calls man to see this world for its temporality, to glimpse its anticipation of eternity, and to grasp its crucial role in redemption. Only through time time is conquered.
Time is exile, but time is also hope. Detachment might be an apt synonym for such contempt: The detachment that allows man to embrace the simplicity of the stable and the solitude of the cross; to say not my will, but thine, be done. The detachment that frees the Christian to hope for heaven.
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The sisters live this detachment visibly and radically. Their white cotton habit and heavy blue scapular, however attractive as religious attire, can scarcely be called temporal adornment; and, if the liturgy of profession is a wedding, it is an obviously spiritual one. They are on the way. We are on the way.
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And sometimes—dazzled by a speck of eternity—we wonder why we cannot be there now. Then the words of George Herbert, begging to be swept off to paradise, come back to chide:. Thus far Time heard me patiently, Then chafing said, This man deludes: What do I here before his door?
He doth not crave less time, but more. I t is, perhaps, an eschatological uncertainty principle: You cannot demand heaven and be ready for it at the same time; the overeager stargazer needs more time on earth. But there is more to it, a deeper theology. The troparian for the Presentation, sung at the profession of the sisters, proclaims: She, of all women, was prepared to enter her reward, and yet God entrusted her to John and willed that she remain behind.
She presented the divine Word to Simeon and Anna at the Temple; and she presented him to the disciples, in living witness, after his death and resurrection. I imagine Christ would have taken Mary with him into heaven, had she asked. But it is unthinkable that she, who marked her life by pure fiat , would have foregone the chance to continue channeling his love to earth. A candlestick on earth and a candlestick in heaven: This is the role of all the blessed.
If you are faithful to these vows, I promise you eternal life. What unites all these holy men and women is their commitment to living in the world, in the Lord, and for the world, for the Lord. Amanda Shaw is a junior fellow at First Things.
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