MAGNIFICAT BENEDICTUS DOXOLOGY

Magnificat

The title commonly given to the Latin text and vernacular translation of the Canticle (or Song) of Mary. It is the opening word of the Vulgate text (Luke 1:46-55): "Magnificat anima mea, Dominum", etc. (My soul doth magnify the Lord, etc.). In ancient antiphonaries it was often styled Evangelium Mariæ, the "Gospel of Mary". In the Roman Breviary it is entitled (Vespers for Sunday) Canticum B.M.V. (Canticle of the Blessed Virgin Mary). The "Magnificat", "Benedictus" (Canticle of Zachary — Luke 1:68-79), and "Nunc Dimittis" (Canticle of Simeon — Luke 2:29-32) are also styled "evangelical canticles", as they are found in the Gospel (Evangelium) of St. Luke.

Form and content

Commentators divide it into three or four stanzas, of which easily accessible illustrations may be found in McEvilly, "Exposition of the Gospel of St. Luke" (triple-division: verses 46-49, 50-53, 54-55); in Maas, "Life of Jesus Christ" (also triple, but slightly different: vv. 46-50, 51-43, 54-55); and in Schaff and Riddle, "Popular Commentary on the New Testament" (division into four stanzas: vv. 46-48, 49-50, 51-52, 53-55). The Magnificat is in many places very similar in thought and phrase to the Canticle of Anna (1 Samuel 2:1-10), and to various psalms (xxxiii, 3-5; xxxiv, 9; cxxxvii, 6; lxx, 19; cxxv, 2-3; cx, 9; xcvii, 1; cxvii, 16; xxxii, 10; cxii, 7; xxxii, 11; xcvii, 3; cxxxi, 11). Similarities are found with Hab., iii, 18; Mal., iii, 12; Job 5:11; Isaiah 12:8 and 49:3; Genesis 17:19. Steeped thus in Scriptural thought and phraseology, summing up in its inspired ecstasy the economy of God with His Chosen People, indicating the fulfillment of the olden prophecy and prophesying anew until the end of time, the Magnificat is the crown of the Old Testament singing, the last canticle of the Old and the first of the New Testament. It was uttered (or, not improbably, chanted) by the Blessed Virgin, when she visited her cousin Elizabeth under the circumstances narrated by St. Luke in the first chapter of his Gospel. It is an ecstasy of praise for the inestimable favour bestowed by God on the Virgin, for the mercies shown to Israel, and for the fulfillment of the promises made to Abraham and to the patriarchs. Only four points of exegesis will be noted here. Some commentators distinguish the meaning of "soul" (or "intellect") and "spirit" (or "will") in the first two verses; but, in view of Hebrew usage, probably both words mean the same thing, "the soul with all its faculties". In v. 48, "humility" probably means the "low estate", or "lowliness", rather than the virtue of humility. The second half of v. 48 utters a prophecy which has been fulfilled ever since, and which adds to the overwhelming reasons for rejecting the Elizabethan authorship of the canticle. Finally the first half of v. 55 (As he spoke to our fathers) is probably parenthetical.

Marian authorship

The past decade has witnessed a discussion of the authorship of the Magnificat, based on the fact that three ancient codices (Vercellensis, Veronensis, Rhedigerianus) have: "Et ait Elisabeth: Magnificat anima mea", etc. (And Elizabeth said: My soul doth magnify, etc.); and also on some very slight patristic use of the variant reading. Harnack in "Berliner Sitzungsberichte" (17 May, 1900), 538-56, announced his view of the Elizabethan authorship, contending that the original reading is neither "Mary" nor "Elizabeth", but merely "she" (said). About two years previously, Durand had criticized, in the "Revue Biblique", the argument of Jacobé for a probable ascription to Elizabeth. Dom Morin had called attention ("Revue Biblique", 1897) to the words of Nicetas (Niceta) of Remesiana, in a Vatican manuscript of his "De psalmodiæ bono": "Cum Helisabeth Dominum anima nostra magnificat" (With Elizabeth our soul doth magnify the Lord). The works of Nicetas have been edited recently by Burn, and give (De psalmodiæ bono, ix, xi) evidence of Nicetas's view (see note 4, p. 79, ibid.). In the introduction to Burn's volume, Burkit rejects the reading "Et ait Elisabeth" as wholly untenable in view of the contradictory testimony of Tertullian and of all the Greek and Syriac texts, but contends for the original reading "she" (said) and for the Elizabethan authorship. He is answered by the Anglican Bishop of Salisbury, who supports the probability of an original reading "she", but rejects the ascription to Elizabeth (pp. clv-clviii). The witness of the codices and of the Fathers is practically unanimous for the Vulgate reading: "Et ait Maria"; but, apart from this, the attribution of the Magnificat to Elizabeth would, in St. Luke's context, be highly abnormal. Long before the recent discussion, Westcott and Hort, in the appendix (52) to their "Introduction to the New Testament in the Original Greek" (New York, 1882), had briefly discussed and rejected the reading "Elisabeth"; and this rejection is summarily confirmed in their revised text of the "N. T. in the Original Greek" (London, 1895), 523.

Liturgical use

While the canticles taken by the Roman Breviary from the Old Testament are located with the psalms, and are so distributed as to be sung only once a week, the Magnificat shares with the other two "evangelical canticles" the honour of a daily recitation and of a singularly prominent location immediately before the Oratio, or Prayer of the daily Office (or, if there be preces, immediately before these). The "Magnificat" is assigned to Vespers, the "Benedictus" to Lauds, and the "Nunc Dimittis" to Compline. Six reasons are given by Durandus for the assignment of the Magnificat to Vespers, the first being that the world was saved in its eventide by the assent of Mary to the Divine plan of Redemption. Another reason is found by Colvenarius in the probability that it was towards evening when Our Lady arrived at the house of St. Elizabeth. However this may be, in the Rule (written before 502) of St. Cæsarius of Arles, the earliest extant account of its liturgical use, it is assigned to Lauds, as it is in the Greek Churches of to-day. The ceremonies attending its singing in the choir at solemn Vespers are notably impressive. At the intonation "Magnificat", all who are in the sanctuary arise, and the celebrant (having first removed his biretta "in honour of the canticles") goes with his assistants to the altar, where, with the customary reverences, etc., he blesses the incense and incenses the altar as at the beginning of solemn Mass. In order to permit the elaborate ceremony of incensing, the Magnificat is sung much more slowly than the psalms. A similar ceremony attends the singing of the Benedictus at solemn Lauds, but not of the Nunc Dimittis at Compline.
At the first word of the Magnificat and of the Benedictus (but not of the Nunc Dimittis, save where custom has made it lawful) the Sign of the Cross is made. In some churches the Magnificat is sung at devotions outside of Vespers. Answering a question from Canada, the "Ecclesiastical Review" (XXIII, 74) declares that the rubrics allow such a separation, but forbids the incensing of the altar in such a case. The same review (XXIII, 173) remarks that "the practice of making the Sign of the Cross at the opening of the Magnificat, the Benedictus, and the Nunc Dimittis in the Office is of very ancient usage, and is sanctioned by the very best authority", and refers to the Congregation of Sacred Rites, 20 December, 1861.

Musical settings

Like the canticles and psalms, the Magnificat is preceeded and followed by an antiphon varying for the feast or ferial Office, and is sung to the eight modes of plain song. The first verse has, however, no mediation, because of the brevity (the one word Magnificat) of the first half. The Canticles of Mary and of Zachary share (even in the Office of the Dead) the peculiar honour of commencing every verse with an initium or intonation. This intonation varies for the varying modes; and the Magnificat has a special solemn intonation for the second, seventh, and eighth modes, although in this case the usual festive intonation applies, in the second and eighth modes, to all the verses except the first. The "musical", as distinguished from the "plainsong", treating of the canticle has been very varied. Sometimes the chanted verses alternated with harmonized plainsong, sometimes with falso bordone having original melodies in the same mode as the plain song. But there are innumerable settings which are entirely original, and which run through the whole range of musical expression, from the simplest harmony up to the most elaborate dramatic treatment, with orchestral accompaniment of the text. Almost every great church composer has worked often and zealously on this theme. Palestrina published two settings in each of the eight modes, and left in manuscript almost as many more. Fifty settings by Orlando di Lasso are in the Royal Library at Munich, and tradition credits him with twice as many more. In our own days, César Franck (1822-90) is said to have completed sixty-three out of the hundred he had planned. In addition to such names as Palestrina, di Lasso, Josquin des Prés, Morales, Goudimal, Animuccia, Vittoria, Anerio, Gabrieli, Suriano, who with their contemporaries contributed innumerable settings, the modern Cecilian School has done much work on the Magnificat both as a separate canticle, and as one of the numbers in a "Complete Vespers" of many feasts. In Anglican services the Magnificat receives a musical treatment not different from that accorded to the other canticles, and therefore quite dissimilar to that for Catholic Vespers, in which the length of time consumed in incensing the altar allows much greater musical elaboration. A glance through the pages of Novello's catalogue of "Services" leads to the estimate of upwards of one thousand settings of the Magnificat for Anglican services by a single publishing house. Altogether, the estimate of Krebbiel that this canticle "has probably been set to music oftener than any hymn in the liturgy" seems well within the truth.

 

"Draw Closer"

What draws us to the paranormal? The supernatural? The unknown beyond? Is it pure human curiosity or is there truly something embedded in our DNA that is part of a larger, spiritual force? Is it not strange that the only credible witness of supernatural beings were in the days of ancient history and biblical times? Believe it or not, this is SO on purpose to push the scale to force us as humans to act on belief and faith alone. No matter your background, religion, etc., no matter if you even believe in other worldly life or not, it's there. Prime example, Joseph was drawn to the Manger when he woke up and did what the angel of the Lord had commanded him and took Mary home as his wife. Even though she was knocked up by another angel by means of artificial insemination with the seed of Creator of All Things! He had no union with her until she gave birth to The Son and gave him the title, Jesus, which means "To Save".  We know now, none of the Superior Celestial Beings were ever called by their original actual names, so we give them titles instead.  So in this popular example, Joseph was acting on his belief. 

"What do You Believe?"

Then there is Mary. What drew her to the manger? Biblical history tells us an angel titled, Gabriel or "Strong One", told her she would carry a child, deliver it, raise it and let it go into the world not to be changed by the world, to change the world. That's heavy stuff for a 16-17 year old virgin! Then and now! It was not a prophecy the supernatural being explained to Mary, it was a Master Plan. On purpose for a purpose. The Strong One even told Mary her relative, Elizabeth, who was believed to be barren and up in age, was already six months pregnant thanks to a little intervention from his kind. She believed the being to be honest when he said, "I am the Lord's servant" she said, "may it be as you have said" and he left. Mary was acting on her commitment to succeed an impossible mission. Mary was not supernatural. The practice of impregnating a virgin is not even supernatural as modern science has proven. But what makes her actions so beyond the norm is she believed. That - is supernatural. 

  "What are you committed to that is 'impossible'?

Like it or not, that little nudge inside you that helped you overcome the impossible was not done by you alone. You had to tap into the special part of you that is not your own-the ability to believe, commit and act on the premise of hope are all "supernatural" actions! It is that irresistible push from the pit of your stomach, the fire in your belly, the heat in your bones, the force in your drive. It is that part of you that is from your Creator. Your natural abilities are from your mother and father, your supernatural abilities are from God. Therefore, it is literally impossible to achieve the supernatural without God. 

"What drew Jesus to the manger?"

Here's the best part about the supernatural human power of belief, commitment and action. We get stronger through our attitude! That's right, it's all about attitude. Your attitude should be the same as "The One Who Saves". The Anointed One, being in the very nature of God, did not consider equality with God something be comprehensible, tangible or even something to be held. Instead, He made himself nothing, took on the chores of a servant, a common man and took on the attitude of a human. Many believe if He really was the Son of God, why didn't act like all the other supernatural beings before Him? Why did He not take humans as slaves and concubines and rule the world? It was His attitude that made all the difference. His attitude was Love not hate. His attitude was peace not pain. His attitude was life-even after death!

You see, Jesus, humbly--"served." This - out of all the miracles, great wonders, fantastic legends of grandeur and perseverance including resurrection, none compared to his choice to tap into his "human" side and perform yet another human supernatural power! The power to serve. Grace is the gift-Life is the promise. This is how you Draw Closer to each other and the Divine. Who knew? All this time, humans were created with supernatural powers? Pretty cool, eh? We have the power to love, the power to help each other overcome impossible odds by working together to achieve common goals. We have the power to believe, the power to commit and the power to change the world through our positive attitude. Use your powers wisely-after all, with great power comes great responsibility.

~DeMaster A. Thomas~

The Ripple Effect: A Fabric of Existence

Control is an illusion. You can cause a decision to become true, but you cannot control it's outcome. You do not have ultimate control over life or death. While you can create life and bring it into the world, you cannot control the core direction that new life will take internally, spiritually. You can control it's environment, weigh heavy influence on it's comprehension of self and others, but you cannot control it's spirit. You may have control over the death of that new life and can decide when the body of that new life ceases to exist. But you cannot control where the soul goes after it leaves that body. Whatever is going to happen before life and after life, is not, essentially, in your control. 

You can become victim to the "idea of fear" and completely lose yourself as well as the sight of the circumstance. Believe me when I tell you that the power in you is stronger than the power that surrounds you. Do not be afraid. You will not suffer shame. Do not fear disgrace. You will not be humiliated. You will shed the pain of past injustice and grow in the strength of peace and truth. You will prevail.  No one who is bound in the Eternal Light of Life shall suffer from the temporary darkness of this earth and this time. You are the passenger of a greater power unknown to those who wish you harm. And the Captain of the ship will not allow any harm to come of you in the end times. Wickedness and hateful things are evil in the eyes of the All Powerful and all that wish to exude it will be swiftly brought to justice; in the blink of an eye. The vengeance is so great in dispair, that your eyes will be spared its sight; fore no man or woman or child shall be witness to such monstrosity and still claim to be internally and forever grateful and at peace. 

Psalm of David.

1 The LORD is my shepherd, I shall not be in want. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3 he restores my soul. He guides me in paths of righteousness for his name's sake. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. 6 Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever.
This is what true caring feels like. Knowledge is only as good as it's application. Bring the peace within you out and share it with others. Love is contagious. It will spread, but not without opposition. Do not be in a hurry to live out your life. After all, you only get one. Take time to reflect and if you are now in a place of peace, take a few moments to truly embrace it. Take a deep breath and feel the warmth of a subtle smile begin to push your lips. You are grateful. Be glad in it. If you are still on your journey to rid yourself of whatever illness, despair or pain you may be going through right now, know this. You are not alone. You will be removed from your pain soon and very soon. Smile in confidence, knowing that whatever trial you may be encountering is temporary, and it too will surely pass. And once it does, you can sing out with happiness and look back with accomplishment. You made it through the low valleys of your life and only the mountaintop awaits.

~DeMaster A. Thomas~