Thursday, 22 June 2017

Feast of the Sacred Heart

The Matins readings in the Benedictine Office (1962) for the feast of the Sacred Heart are set out below.

Nocturn I: Jeremiah 24:5-7; 30:18-29, 21-24; 31: 1-3, 31-33

(Note: The psalms set for the feast are Ps 32, 33, 35, 40, 46, 60)

Reading 1: Lesson from the book of Jeremias - A message from the Lord God of Israel: This meaning the good figs have, that good will of mine goes with the men of Juda I have banished from their homes, and sent away into the country of Chaldaea.  I will smile on them once more, and bring them back home, and all will be building now, not pulling down, planting now, not uprooting. And I will give them a heart to know me, know me by my divine name; they my people, and I their God, once in good earnest they have retraced their steps, and come back to me.

R. Fériam eis pactum sempitérnum et non désinam eis benefácere et timórem meum dabo in corde eórum * Ut non recédant a me.
V. Et lætábor super eis cum bene eis fécero in toto Corde meo.
R. Ut non recédant a me.
R. I will make an everlasting Covenant with them, and I will not cease from doing them good, and I will put my fear in their hearts,* So that they shall not depart from me.
V. Yea, I will rejoice over them, to do them good with my whole Heart.
R. So that they shall not depart from me.

Reading 2: Nay, says the Lord, I mean to bring tent-dwelling Jacob home, have pity on those ruined walls, build the city anew on its height, set up the temple and its ordinances anew; here songs of praise shall echo once again, and cries of mirth. They shall increase, that hitherto had dwindled, be exalted, that once were brought low. A prince of their own race they shall have, a home-born ruler, singled out by my own call to serve me; that office, the Lord says, none may take on himself unbidden. You shall be my own people, and I your own God. Like a whirlwind it will suddenly appear, the Lord’s vengeance; will break in storm, and light upon rebel heads. Nor shall the divine anger be appeased till the blow has been struck and the decree executed; what his design was, will be known all too well, all too late.

R. Si inimícus meus maledixísset mihi, sustinuíssem útique * Tu vero homo unánimis qui simul mecum dulces capiébas cibos.
V. Et si is qui me óderat super me magna locútus fuísset, abscondíssem me fórsitan ab eo.
R. Tu vero homo unánimis qui simul mecum dulces capiébas cibos.
R. It was not an open enemy that has done me this dishonour, for then I could have borne it,* But it was even thou, mine own familiar friend, who did also eat of my Bread.
V. Neither was it mine adversary that did magnify himself against me, for then peradventure I would have hid myself from him.
R. But it was even thou, mine own familiar friend, who did also eat of my Bread.

Reading 3: No clan in Israel, the Lord says, but shall own me as its God when that day comes, and all of them shall be my people. Out there in the solitudes they have won pardon, those exiles the sword left untouched; Israel shall find a home, the Lord says, the Lord, making himself known from far away. With unchanging love I love thee, and now in mercy I have drawn thee to myself.

R: Auferam cor lapideum de carne vestra, et dabo vobis cor carneum * Et spiritum meum ponam in medio vestri
V: Effundam super vos aquam vivam, et mundabimini ab omnibus inquinamentis vestris,
R: Et spiritum meum ponam in medio vestri
R: I will take away the stony heart out of your flesh, and will give you a heart of flesh * And I will put my spirit in the midst of you
V: And I will pour upon you living water, and you shall be cleansed from all your filthiness
R: And I will put my spirit in the midst of you

Reading 4: A time is coming, the Lord says, when I mean to ratify a new covenant with the people of Israel and with the people of Juda. It will not be like the covenant which I made with their fathers, on the day when I took them by the hand, to rescue them from Egypt; that they should break my covenant, and I, all the while, their master, the Lord says. No, this is the covenant I will grant the people of Israel, the Lord says, when that time comes. I will implant my law in their innermost thoughts, engrave it in their hearts; I will be their God, and they shall be my people.

R. Cum essémus mórtui peccátis, convivificávit nos Deus in Christo * Propter nímiam caritátem suam qua diléxit nos.
V. Ut osténderet in sæculis superveniéntibus abundántes divítias grátiæ suæ.
R. Propter nímiam caritátem suam qua diléxit nos.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Propter nímiam caritátem suam qua diléxit nos.
R. And we, being dead in our sins, hath God quickened together with Christ, * For his great love wherewith he hath loved us.
V. That in the ages to come he might shew the exceeding riches of his grace.
R. For his great love wherewith he hath loved us.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. For his great love wherewith he hath loved us.

Second Nocturn 

(Psalms 84, 85, 93, 96, 97, 107)

Reading 5: From the Encyclical Letter of Pope Pius XI - Among the wonderful developments of sacred teaching and piety, by which the plans of the divine Wisdom are daily made clear to the Church, hardly any is more manifest than the triumphant progress made by the devotion of the most Sacred Heart of Jesus. Very often indeed, during the course of past ages, Fathers, Doctors, and Saints have celebrated our Redeemer's love: and they have said, that the wound opened in the side of Christ was the hidden fountain of all graces. Moreover, from the Middle Ages onward, when the faithful began to show a more tender piety towards the most sacred Humanity of the Saviour, contemplative souls became accustomed to penetrate through that wound almost to the very Heart itself, wounded for the love of men. And from that time, this form of contemplation became so familiar to all persons of saintly life, that there was no country or religious order in which, during this period, witnesses to it were not to be found.

R. Prope est Dóminus ómnibus invocántibus eum, * Omnibus invocántibus eum in veritáte.
V. Miserátor et miséricors Dóminus, pátiens et multum miséricors.
R. Omnibus invocántibus eum in veritáte.
R. The Lord is nigh unto all them that call upon him, * Yea, unto all such as call upon him faithfully.
V. The Lord is full of compassion and mercy, long-suffering and of great goodness.
R. Yea, unto all such as call upon him faithfully.

Reading 6: Finally, during recent centuries, and most especially at that period when heretics, in the name of a false piety, strove to discourage Christians from receiving the most Holy Eucharist, the veneration of the most Sacred Heart began to be openly practised, principally through the exertions of St. John Eudes, who is by no means unworthily called the founder of the liturgical worship of the Sacred Hearts of Jesus and Mary.

R: Gratificavit nos Deus in dilecto Filio suo * In quo habemus redemptionem per sanguinem ejus
V: Det nobis Domine illuminatos oculos cordis nostri 
R: In quo habemus redemptionem per sanguinem ejus in agnitione ejus
R: He hath graced us in his beloved son * In whom we have redemption through his blood, 
V: Grant to us O Lord the illumination of the eyes of our heart
R: In whom we have redemption through his blood,

Reading 7: But in order to establish fully and entirely the worship of the most Sacred Heart of Jesus, and to spread the same throughout the whole world, God himself chose as his instrument a most humble virgin from the order of the Visitation, St. Margaret Mary Alacoque, who even in her earliest years already had a burning love for the Sacrament of the Eucharist, and to whom Christ the Lord had very many times appeared, and was pleased to make known the riches and the desires of his divine Heart. The most famous of these apparitions was that in which Jesus revealed himself to her in prayer before the blessed Sacrament, shewed her his most Sacred Heart, and, complaining that in return for his unbounded love, he met with nothing but outrages and ingratitude from mankind, he ordered her to concern herself with the establishment of a new feast, on the Friday after the Octave of Corpus Christi, on which his Heart should be venerated with due honour, and that the insults offered him by sinners in the Sacrament of love should be expiated by worthy satisfaction.

R. Confíteor tibi, Pater, Dómine cæli et terræ, quia abscondísti hæc a sapiéntibus et prudéntibus * Et revelásti ea párvulis.
V. Ita, Pater, quóniam sic fuit plácitum ante te.
R. Et revelásti ea párvulis.
R. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent; * Yea, thou hast revealed them unto babes.
V. Even so, Father, for so it seemed good in thy sight.
R. Yea, thou hast revealed them unto babes.

Reading 8: At length, in the year 1765, the Supreme Pontiff Clement XIII approved the Mass and Office in honour of the most Sacred Heart of Jesus; and Pius IX extended the feast to the universal Church. From then on the worship of the most Sacred Heart, like an overflowing river, washing away all obstacles, hath poured itself forth over all the earth, and, at the dawn of the new century, Leo XIII, having proclaimed a jubilee, decided to dedicate the whole human race to the most Sacred Heart. This consecration was actually carried out with solemn rites in all the churches of the Catholic world, and brought about a great increase of this devotion, leading not only nations but even private families to it, who in countless numbers dedicated themselves to the Divine Heart, and submitted themselves to its royal sway. Lastly, the Sovereign Pontiff Pius XI, in order that, by its solemnity, the feast might answer more fully to the greatly widespread devotion of the Christian people, raised the feast of the most Sacred Heart of Jesus to the rite of a double of the first class, with an octave; and moreover, that the violated rights of Christ, the supreme King and most loving Lord, might be repaired, and that the sins of the nations might be bewailed, he ordered that annually, on that same feast-day, there should be recited an expiatory form of prayer in all the churches of the Christian world.

R. Omnes gentes quascúmque fecísti vénient
* Et adorábunt coram te, Dómine.
V. Et glorificábunt nomen tuum quóniam magnus es tu, et fáciens mirabília.
R. Et adorábunt coram te, Dómine.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et adorábunt coram te, Dómine.
R. All nations whom thou hast made shall come,* And they shall worship thee, O Lord.
V. Yea, they shall glorify thy Name, for thou art great, and doest wondrous things.
R. And they shall worship thee, O Lord.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. And they shall worship thee, O Lord.

Third Nocturn 

(Canticles: Is 12:1-6; 1 Kings 2:1-5, 6-10)

Reading 9: From the Holy Gospel according to John - At that time: The Jews, because it was the Preparation, that the bodies should not remain upon the cross on the Sabbath Day, for that Sabbath Day was an high day, besought Pilate that their legs might broken, and that they might be taken away. And so on.

A Homily by St. Bonaventure the Bishop - In order that the Church might be taken out of the side of Christ, in his deep sleep on the Cross, and that the Scripture might be fulfilled which saith: They shall look on him whom they pierced: it was divinely ordained that one of the soldiers should pierce his sacred side with a spear, and open it. Then forthwith there came flowing out blood and water, which was the price of our salvation, pouring forth from its mountain-source, in sooth, from the secret places of his Heart, to give power to the Sacraments of the Church, to bestow the life of grace, and to be as a saving drink of living waters, flowing up to life eternal for those who were already quickened in Christ. Arise, then, O soul beloved of Christ. Cease not thy vigilance, place there thy lips, and drink the waters from the fount of salvation.

R. Ego si exaltátus fúero a terra * Omnia traham ad meípsum.
V. Hoc autem dicébat signíficans qua morte esset moritúrus.
R. Omnia traham ad meípsum.
R. If I be lifted up,* I will draw all men unto me.
V. This he said, signifying what death he should die.
R. I will draw all men unto me.

Reading 10: Because we are now come to the sweet Heart of Jesus, and because it is good for us to be here, let us not too soon turn away therefrom. O how good and joyful a thing it is to dwell in this Heart. What a good treasure, what a precious pearl, is thy Heart, O most excellent Jesu, which we have found hidden in the pit which hath been dug in this field, namely, in thy body. Who would cast away such a pearl? Nay, rather, for this same I would give all my pearls. I will sell all my thoughts and affections, and buy the same for myself, turning all my thoughts to the Heart of the good Jesus, and without fail it will support me.

R. In die qua invocavi te Domine, dixisti: Noli timere:* Judicasti causam meam, et liberasti me, Domine Deus meus.
V. In die tribulationis meae clamavi ad te, quia exaudisti me.
R. Judicasti causam meam, et liberasti me, Domine Deus meus.
R. O Lord, in the day that I called upon thee, Thou saidst Fear not.* Thou hast pleaded my cause, and hast redeemed me, O Lord my God.
V. In the day of my trouble I called upon thee, for Thou hast heard me.
R. Thou hast pleaded my cause, and hast redeemed me, O Lord my God.

Reading 11: Therefore, o most sweet Jesu, finding this Heart that is thine and mine, I will pray to thee, my God: admit my prayers into the shrine of hearkening: and draw me even more altogether into thy Heart.For to this end was thy side pierced, that an entry might be open unto us. To this end was thy Heart wounded, that in it we might be able to dwell secure from alarms from without. And it was wounded none the less on this account that, because of the visible wound, we may perceive the wound of love which is invisible. How could this fire of love better shine forth than for him to permit that not only his body, but that even his Heart, should be wounded with the spear?

R: Sicut dilexit me pater et ego dilexi vos * Manete in dilectione mea
V: Si præcepta mea servaveritis, manebitis in dilectione mea, sicut et ego Patris mei præcepta servavi, et maneo in ejus dilectione.
R: Manete in dilectione mea
As the Father hath loved me, I also have loved you.* Abide in my love.
V: If you keep my commandments, you shall abide in my love; as I also have kept my Father’s commandments, and do abide in his love.
R: Abide in my love.

Reading 12: Who would not love that Heart so wounded? Who would not, in return, love one who is so loving? Who would not embrace one so chaste? Wherefore let us who are in the flesh love in return, as much as we can, him who so loveth, embrace our wounded one, whose hands and feet, side and Heart, have been pierced by wicked husbandmen; and let us pray that he may deign to bind our hearts, still hard and impenitent, with the chain of his love, and wound them with the dart thereof.

R. Simus ergo imitatóres Dei * Et ambulémus in diléctione.
V. Sicut et Christus diléxit nos et trádidit semetípsum pro nobis.
R. Et ambulémus in diléctione.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et ambulémus in diléctione.
R. Be ye therefore followers of God;* And walk ye therefore in love.
V. For Christ also hath loved us and hath given himself for us.
R. And walk ye therefore in love.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. And walk ye therefore in love.

The Gospel for the Feast of the Sacred Heart is from St John 19:

 Judæi ergo (quoniam parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur.  Venerunt ergo milites: et primi quidem fregerunt crura, et alterius, qui crucifixus est cum eo.  Ad Jesum autem cum venissent, ut viderunt eum jam mortuum, non fregerunt ejus crura,  sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. Et qui vidit, testimonium perhibuit: et verum est testimonium ejus. Et ille scit quia vera dicit: ut et vos credatis.  Facta sunt enim hæc ut Scriptura impleretur: Os non comminuetis ex eo. Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.

Then the Jews, (because it was the parasceve,) that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away. The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him.  But after they were come to Jesus, when they saw that he was already dead, they did not break his legs.  But one of the soldiers with a spear opened his side, and immediately there came out blood and water.  And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe.  For these things were done, that the scripture might be fulfilled: You shall not break a bone of him.  And again another scripture saith: They shall look on him whom they pierced. 

Wednesday, 21 June 2017

Reading and responsory for Thursday throughout the year


The reading for ferial Thursdays in summer in the Benedictine Office is Wisdom 3:9:



Qui confidunt in illo intelligent veritatem, et fideles in dilectione acquiescent illi, quoniam donum et pax est electis ejus.
They that trust in him, shall understand the truth: and they that are faithful in love shall rest in him: for grace and peace is to his elect.

The responsory:



R Br: Exsultate Deo * Adjutori nostro.
V: Exsultate...
R: Jubilate Deo Jacob.
V: Adjutori nostro.
R: Gloria Patri...
V: Exsultate Deo * Adjutori nostro.
R: Rejoice to God * Our helper
V: Rejoice to God * Our helper
R: Sing aloud to the God of Jacob
V: Our helper
R: Glory be...
V: Rejoice to God * Our helper

Tuesday, 20 June 2017

Reading and responsory for Wednesdays throughout the year


The one reading for Wednesdays in summer in the Benedictine office is from Wisdom 1:1-2:

Diligite justitiam, qui judicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quærite illum:quoniam invenitur ab his qui non tentant illum, apparet autem eis qui fidem habent in illum.
Love justice, you that are the judges of the earth. Think of the Lord in goodness, and seek him in simplicity of heart.For he is found by them that tempt him not: and he sheweth himself to them that have faith in him.

The short responsory is:

R: In te, Dómine, sperávi: * non confúndar in ætérnum.
V: In te...
R: In iustitia tua libera me et eripe me
V: Non confúndar in ætérnum.
R: Gloria Patri...
V: In te, Dómine, sperávi: non confúndar in ætérnum.
R: O Lord, in thee have I trusted :* let me never be confounded.
V: O Lord...
R: In your righteousness deliver me and rescue me.
V: Let me never be confounded.
R: Glory be...
V: O Lord, in thee have I trusted :* let me never be confounded.


Saturday, 17 June 2017

Second Sunday after Pentecost

The Matins readings for the Benedictine Office for the Second Sunday after Pentecost are set out below.

Nocturn I (I Kings/Samuel 1)

Reading 1:Lesson from the first book of Samuel  - There was a man once called Elcana, that lived at Ramathaim-Sophim, in the hill-country of Ephraim; he was an Ephraimite born, descended from Suph through Jeroham, Eliu and Thohu. He had two wives, one called Anna, the other Phenenna, and this Phenenna had borne him sons, whereas Anna was childless. Never a feast-day would he keep in his own city; he must be at Silo, worshipping the Lord of hosts, and offering him sacrifice; there dwelt the Lord’s priests, Ophni and Phinees, the two sons of Heli.

R. Praeparate corda vestra Domino, et servite illi soli:
* Et liberabit vos de manibus inimicorum vestrorum.
V. Convertimini ad eum in toto corde vestro, et auferte deos alienos de medio vestri. Et liberabit vos de manibus inimicorum vestrorum.
R. Prepare your hearts unto the Lord, and serve Him Only * And He will deliver you out of the hand of your enemies.
V. Return unto Him with all your hearts, and put away the strange gods from among you.
R. And He will deliver you out of the hand of your enemies.

Reading 2: When the time came for Elcana’s sacrifice, Phenenna must have many portions, for a son here, a daughter there, and he was sad at heart as he gave Anna her single portion, for Anna he loved dearly. Why had the Lord denied her motherhood? And still she must endure bitter persecution from her rival, that did not scruple to make her childlessness a matter of reproach; year after year, when they went up to the Lord’s temple for the feast, it was ever the same.

R. Deus omnium exauditor est: ipse misit Angelum suum et tulit me de ovibus patris mei:
* Et unxit me unctione misericordiae suae.
V. Dominus, qui eripuit me de ore leonis, et de manu bestiae liberavit me.
R. Et unxit me unctione misericordiae suae.
R. God, Which heareth all, even He sent His Angel, and took me from keeping my father's sheep, and * Anointed me with the oil of His mercy.
V. The Lord That delivered me out of the mouth of the lion, and out of the paw of the bear
R. And anointed me with the oil of His mercy.

Reading 3: In tears she sat, with no heart for eating, while her husband Elcana tried to comfort her. Anna, he said, what need to weep, what need to deny thyself food? What sorrow weighs on thy heart? Is it not worth the love of ten sons, the love I bear thee?

R. Dominus, qui eripuit me de ore leonis, et de manu bestiae liberavit me, * Ipse me eripiet de manibus inimicorum meorum.
V. Misit Deus misericordiam suam, et veritatem suam: animam meam eripuit de medio catulorum leonum.
R. Ipse me eripiet de manibus inimicorum meorum.
R. The Lord That delivered me out of the mouth of the lion, and out of the paw of the bear * He will deliver me out of the hand of mine enemies.
V. God hath sent forth His mercy and His truth, and delivered my soul from among the lion's whelps.
R. He will deliver me out of the hand of mine enemies.

Reading 4: Once, on such a visit to Silo, when eating and drinking was done, Anna rose up from her place and went to the temple door, where the priest Heli was sitting. Sad at heart, she prayed to the Lord with many tears, and made a vow: Lord of hosts, if thou wilt take good heed of this sorrow I bear, if thou wilt keep this handmaid of thine ever in remembrance, and grant her a son, then he shall be my gift to the Lord all his life long, a Nazirite unshorn.

R. Recordare, Dómine, testaménti tui, et dic Angelo percutiénti: Cesset jam manus tua, * Ut non desolétur terra, et ne perdas omnem ánimam vivam.
V. Ego sum qui peccávi, ego qui iníque egi: isti qui oves sunt, quid fecérunt? Avertátur, óbsecro, furor tuus, Dómine, a pópulo tuo.
R. Ut non desolétur terra, et ne perdas omnem ánimam vivam.
V: Gloria Patri
R: Ut non desolétur terra, et ne perdas omnem ánimam vivam.
R. Remember, O Lord, thy covenant, and say unto the destroying Angel: Stay now thine hand;
* That the land be not utterly laid waste, and that thou destroy not every living soul.
V. Even I it is that have sinned, and done evil indeed but these sheep what have they done? Let thine anger, I pray thee, O Lord, be turned away from thy people.
R. That the land be not utterly laid waste, and that Thou destroy not every living soul.
V: Glory be...
R. That the land be not utterly laid waste, and that Thou destroy not every living soul.

Nocturn II

Reading 5: Sermon of St John Chrysostom - His Word saith: "This is My Body." This we confess, and believe, and, with spiritual eyes, do see. Christ hath not left unto us Himself in such form as that we can see, hear, touch, smell, or taste Him and yet hath He left Himself unto us in things which we can see, hear, touch, smell, and taste, and which all men may understand. Thus also is it in baptism by mean of water, which men perceive outwardly, is given unto them a gift which they can grasp only inwardly, that is, a new birth. If we had no bodies, then would these things be given us without any outward and visible signs, but since we are here made up of souls and bodies, there are given unto our souls gifts which they can grasp, in outward signs which our bodies may perceive. How many there be which say I would that I could see His comely presence, His Face, His garments, even His shoes Behold, thou dost see and touch Him, yea, thou dost feed upon Him. And wouldest thou behold His raiment Lo, He hath given unto thee not only to behold it, but to feed upon it, and handle it, and take it into thyself.

R. Percussit Saul mille, et David decem millia:* Quia manus Domini erat cum illo: percussit Philisthaeum, et abstulit opprobrium ex Israël.
V. Nonne iste est David, de quo canebant in choro, dicentes: Saul percussit mille, et David decem millia?
R. Quia manus Domini erat cum illo: percussit Philisthaeum, et abstulit opprobrium ex Israël.
R. Saul hath slain his thousands, and David his ten thousands.* Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.
V. Is not this David? Did they not sing one to another of him in dances, saying Saul hath slain his thousands, and David his ten thousands?
R. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.

Reading 6: At this table of the Lord let none dare to draw near with squeamishness or carelessness. Let all be fiery, all hot, all roused. To the Jews it was commanded touching the Paschal lamb: "And thus shall ye eat it with your loins girded, your shoes on your feet, and your staff in your hand and ye shall eat it in haste it is the Lord's Passover." But thou needest to be more watchful than they. They were just about to travel from Egypt to Palestine, and therefore they bore the guise of travellers but the journey that lieth before thee is from earth to heaven.

R. Montes Gelboe, nec ros nec pluvia veniant super vos, * Ubi ceciderunt fortes Israël.
V. Omnes montes, qui estis in circuitu ejus, visitet Dominus: a Gelboe autem transeat.
R. Ubi ceciderunt fortes Israël.
R. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you * For there are the mighty of Israel fallen
V. All ye mountains that stand round about, the Lord look upon you but let Him pass by Gilboa
R. For there are the mighty of Israel fallen

Reading 7: And therefore it behoveth thee in all things to be on thy guard, for the punishment of him that eateth or drinketh unworthily is no light one. Bethink thee how thou art indignant against him which betrayed, and them that crucified the Lord and look to it well that thou also be not " Guilty of the Body and Blood of the Lord." As for them, they slew His Most Holy Body but thou, after all that He hath done for thee, dost thrust Him into thy polluted soul. For His love, it was not enough to be made Man, to be buffeted, and to be crucified He hath also mingled Himself with us, by making us His Body, and that not by faith only, but verily and indeed.

R. Ego te tuli de domo patris tui, dicit Dominus, et posui te pascere gregem populi mei:
* Et fui tecum in omnibus ubicumque ambulasti, firmans regnum tuum in aeternum.
V. Fecique tibi nomen grande, juxta nomen magnorum, qui sunt in terra: et requiem dedi tibi ab omnibus inimicis tuis.
R. Et fui tecum in omnibus ubicumque ambulasti, firmans regnum tuum in aeternum.
R. Thus saith the Lord I took thee out of thy father's house, and appointed thee to be ruler over My people, over Israel. * And I was with thee whithersoever thou wentest, to establish thy kingdom for ever.
V. And I have made thee a great name, like unto the name of the great men that are in the earth and have caused thee to rest from all thine enemies.
R. And I was with thee whithersoever thou wentest, to establish thy kingdom for ever.

Reading 8: Anything be purer than that man ought to be, who eateth of this great Sacrifice Can sun-beam be clearer than that hand ought to be which breaketh this Flesh? that mouth, which is filled with that spiritual fire? that tongue, which is reddened by that Blood, awful exceedingly? That whereon the Angels quail to look, neither dare to gaze steadfastly upon It, because of the blinding glory that shineth therefrom, upon This we feed, with This we become one, and are made one body of Christ, and one flesh. "Who can utter the mighty acts of the Lord who can show forth all His praise?" Where is the shepherd which feedeth his flock with his own blood Nay, why should I say, shepherd Many mothers there be, who after all the pains of travail, give their own little ones to strangers to nurse. But so would not He, but feedeth us with His Own Blood, and maketh us to grow up in His Own substance.

R. Exaudísti, Dómine, oratiónem servi tui, ut ædificarem templum nómini tuo: * Bénedic et sanctifica domum istam in sempitérnum, Deus Israël.
V. Dómine, qui custodis pactum cum servis tuis, qui ámbulant coram te in toto corde suo.
R. Bénedic et sanctifica domum istam in sempitérnum, Deus Israël.
V: Gloria Patri
R. Bénedic et sanctifica domum istam in sempitérnum, Deus Israël.
R. O Lord, Thou hast hearkened unto the prayer of thy servant, that I might build a temple unto thy Name,* O God of Israel, bless Thou, and hallow this house for ever.
V. O Lord, Who keepest covenant with thy servants that walk before thee in all their heart.
R. O God of Israel, bless Thou, and hallow this house for ever.
V: Glory be...
R. O God of Israel, bless Thou, and hallow this house for ever.

Nocturn III (St Gregory, Homily on the Gospels no 1):

Reading 9: From the Holy Gospel according to Luke - At that time: Jesus spake unto the Pharisees this parable: A certain man made a great supper, and bade many. And so on.

Homily by Pope St. Gregory the Great - Dearly beloved brethren, between the dainties of the body and the dainties of the mind there is this difference, that the dainties of the body, when we lack them, raise up a great hunger after them, and when we devour them, straightway our fulness worketh in us niceness. But about the dainties of the mind we are nice while as yet we lack them, and when we fill ourselves with them, then are we an-hungered after them, and the more, being an-hungered, we feed thereon, the more are we an-hungered thereafter.

R. Peccávi super númerum arenæ maris, et multiplicáta sunt peccáta mea: et non sum dignus vidére altitúdinem cæli præ multitúdine iniquitátis meæ: quóniam irritávi iram tuam,
* Et malum coram te feci.
V. Quóniam iniquitátem meam ego cognósco: et delíctum meum contra me est semper, quia tibi soli peccávi.
R. Et malum coram te feci.
R. My sins are many, yea, they are more in number than the sands of the sea; I am not worthy to look up toward heaven because of the multitude of my iniquities; for I have provoked thee to anger * And done evil in thy sight.
V. For I acknowledge my transgression, and my sin is ever before me, for against thee only have I sinned
R. And done evil in thy sight.

Reading 10: In the bodily dainties, the hunger is keener than the fulness, but in the spiritual the fulness is keener than the hunger. In the bodily, hunger gendereth fulness, and fulness niceness in the spiritual, hunger indeed gendereth fulness, but fulness gendereth hunger. Scriptural dainties, in the very eating, do stir up the keenness of hunger in the mind which they fill, for, the more we taste their sweetness, the better we know how well they deserve to be loved and, if we taste them not, we cannot love them, for we know not how sweet they be.

R. Audi, Dómine, hymnum et oratiónem, quam servus tuus orat coram te hódie, ut sint óculi tui aperti, et aures tuæ intentæ,  * Super domum istam die ac nocte.
V. Réspice, Dómine, de sanctuario tuo, et de excélso cælórum habitáculo.
R. Super domum istam die ac nocte.
R. Hearken, O Lord, unto the cry and to the prayer which thy servant prayeth before thee today, that thine eyes may be open and thine ears attend; * Toward this house day and night.
V. Look down from thine high and holy place, O Lord, even from heaven thy dwelling.
R. Toward this house, day and night.

Reading 11: And who can love that whereof he knoweth nothing Hence saith the Psalmist " O taste and see that the Lord is good", that is, as it were, " If ye taste not, ye shall not see His goodness but let your heart once taste the bread of life, and then indeed, having tasted and proved His sweetness, ye shall be able to love Him." But these were the dainties which man lost when he sinned in Eden, and when he had shut his own mouth against the sweet bread whereof if any man eat he shall live for ever, he forsook paradise.

R. Dómine, si convérsus fúerit pópulus tuus, et oráverit ad sanctuárium tuum: * Tu exáudies de cælo, Dómine, et líbera eos de mánibus inimicórum suórum.
V. Si peccaverit in te pópulus tuus, et convérsus égerit pœniténtiam, veniensque oráverit in isto loco.
R. Tu exáudies de cælo, Dómine, et líbera eos de mánibus inimicórum suórum.
R. Lord, when thy people shall turn again to thee, and shall pray unto thee in this house
* then hear Thou in heaven, O Lord, and deliver them out of the hand of their enemies.
V. If thy people sin against thee, and turn again, and repent, and come and pray unto thee in this house.
R. Then hear Thou in heaven, O Lord, and deliver them out of the hand of their enemies.

Reading 12: And we that, from the first man, are born under the afflictions of this pilgrimage, are come into the world smitten with niceness we know not what we ought to want, and the disease of our niceness groweth the worse, as our soul draweth itself the more away from that bread of sweetness. We are no longer an-hungered after inward dainties, since we have lost the use of feeding on them. And so in our niceness we starve, and the sickness of long famishing maketh prey of our health. We will not eatof that inward sweetness which is made ready for us, and being enamoured only of things outward we sink into the wretchedness of loving starvation.

R. Duo Seraphim clamabant alter ad alterum:
* Sanctus, sanctus, sanctus Dominus Deus Sabaoth: * Plena est omnis terra gloria ejus.
V. Tres sunt qui testimonium dant in caelo, Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt.
R. Sanctus, sanctus, sanctus Dominus Deus Sabaoth:
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Plena est omnis terra gloria ejus.
R. One Seraph cried unto another* Holy, Holy, Holy is the Lord God of hosts the whole earth is full of His glory.
V. There are Three That bear record in heaven, the Father, the Word, and the Holy Ghost and these Three are One.
R. Holy, Holy, Holy is the Lord God of hosts
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. The whole earth is full of His glory.

Gospel: St Luke 14:

 At ipse dixit ei: Homo quidam fecit cœnam magnam, et vocavit multos. Et misit servum suum hora cœnæ dicere invitatis ut venirent, quia jam parata sunt omnia.  Et cœperunt simul omnes excusare. Primus dixit ei: Villam emi, et necesse habeo exire, et videre illam: rogo te, habe me excusatum.  Et alter dixit: Juga boum emi quinque, et eo probare illa: rogo te, habe me excusatum.  Et alius dixit: Uxorem duxi, et ideo non possum venire.  Et reversus servus nuntiavit hæc domino suo. Tunc iratus paterfamilias, dixit servo suo: Exi cito in plateas et vicos civitatis: et pauperes, ac debiles, et cæcos, et claudos introduc huc.  Et ait servus: Domine, factum est ut imperasti, et adhuc locus est.  Et ait dominus servo: Exi in vias, et sæpes: et compelle intrare, ut impleatur domus mea.  Dico autem vobis quod nemo virorum illorum qui vocati sunt, gustabit cœnam meam.

But he said to him: A certain man made a great supper, and invited many. And he sent his servant at the hour of supper to say to them that were invited, that they should come, for now all things are ready. And they began all at once to make excuse. The first said to him: I have bought a farm, and I must needs go out and see it: I pray thee, hold me excused. And another said: I have bought five yoke of oxen, and I go to try them: I pray thee, hold me excused.  And another said: I have married a wife, and therefore I cannot come. And the servant returning, told these things to his lord. Then the master of the house, being angry, said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind, and the lame.  And the servant said: Lord, it is done as thou hast commanded, and yet there is room.  And the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. But I say unto you, that none of those men that were invited, shall taste of my supper.

Friday, 16 June 2017

Our Lady on Saturday: Third Saturday of June

The reading in the Office of Our Lady for the third Saturday of June is from a sermon of St Augustine:

O beata Maria, quis tibi digne valeat jura gratiarum ac laudum praeconia rependere, quae singulari tuo assensu mundo succurristi perdito? Quas tibi laudes fragilitas humani generis persolvat, quae solo tuo commercio recuperandi aditum invenit? Accipe itaque quascumque exiles, quascumque meritis tuis impares gratiarum actiones: et cum susceperis vota, culpas nostras orando excusa. Admitte nostras preces intra sacrarium exauditionis et reporta nobis antidotum reconciliationis.
Blessed Mary, who is able enough to thank and to praise thee, thou, who by once saying Be it unto me, hast arisen to help a lost world? What blessings shall weak man utter upon thee, thou, who, by thine own one treaty, hast given unto him to find the entrance into new life? Receive these far and random, these unworthy thanksgivings, and, since thou receivest our prayers, by thy prayers obtain pardon for our sins. Let our supplications come into thine hallowed presence, and give us in return the medicine for our healing.

The responsory:

R. Felix namque es, sacra Virgo Maria, et omni laude dignissima: * Quia ex te ortus est sol justitiae, * Christus Deus noster.
V. Ora pro populo, interveni pro clero, intercede pro devoto femineo sexu: sentiant omnes tuum juvamen, quicumque celebrant tuam sanctam commemorationem.
R. Quia ex te ortus est sol justitiae.
V. Gloria Patri
R. Christus Deus noster.
R. O holy Virgin Mary, happy indeed art thou, and right worthy of all praise * For out of thee rose the Sun of righteousness, even Christ our God.
V. Pray for the people, plead for the clergy, make intercession for all women vowed to God. Let all that are making this holy memorial of thee feel the might of thine assistance.
R. For out of thee rose the Sun of righteousness
V. Glory be...
R. Even Christ our God.

Thursday, 15 June 2017

Reading and responsory for Fridays throughout the year

The one reading on Fridays in 'summer' at Matins is from Wisdom 1:6-7:

V: Jube Domne, benedicere
Pray Lord, a blessing
Blessing: A cunctis vitiis et peccatis absolvat nos virtus sanctæ Trinitatis.
From all vices and sins may the power of the Holy Trinity absolve us.
Reading: Benignus est enim spiritus sapientiæ, et non liberabit maledicum a labiis suis: quoniam renum illius testis est Deus, et cordis illius scrutator est verus, et linguæ ejus auditor * Quoniam spiritus Domini replevit orbem terrarum, et hoc quod continet omnia, scientiam habet vocis.
For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips: for God is witness of his reins, and he is a true searcher of his heart, and a hearer of his tongue.For the Spirit of the Lord hath filled the whole world: and that, which containeth all things, hath knowledge of the voice.
V. Tu autem, Dómine, miserére nobis.
R. Deo grátias
But thou, O Lord, have mercy upon us.
Thanks be to God.
Short responsory:
R: Misericordias Domini * in æternum cantabo
V: Misericordias Domini * in æternum cantabo
R: In generationem et progenie
V: In æternum cantabo
R: Gloria Patri, et Filio, et Spiritui Sancto
V: In æternum cantabo

The mercies of the Lord * I will sing for ever
The mercies of the Lord * I will sing for ever
From generation and generation
I will sing for ever
Glory be to the Father…
I will sing for ever

Wednesday, 14 June 2017

Feast of Corpus Christi

The Matins readings in the Benedictine Office for the feast are set out below.

Nocturn I (1 Cor 11)

Reading 1: Lesson from the first letter of St. Paul the Apostle to the Corinthians - And when you assemble together, there is no opportunity to eat a supper of the Lord; each comer hastens to eat the supper he has brought for himself, so that one man goes hungry, while another has drunk deep. Have you no homes to eat and drink in, that you should shew contempt to God’s church, and shame the poor? Praise you? There is no room for praise here.

R. Immolabit haedum multitudo filiorum Israel ad vesperam Paschae: * Et edent carnes, et azymos panes.
V. Pascha nostrum immolatus est Christus: itaque epulemur in azymis sinceritatis et veritatis.
R. Et edent carnes, et azymos panes.
R. The whole assembly of the children of Israel shall kill the lamb toward the evening of the Passover. * And they shall eat the flesh, and unleavened bread.
V. Even Christ our Passover is sacrificed for us therefore let us keep the feast with the unleavened bread of sincerity and truth.
R. And they shall eat the flesh, and unleavened bread.

Reading 2: The tradition which I received from the Lord, and handed on to you, is that the Lord Jesus, on the night when he was being betrayed, took bread, and gave thanks, and broke it, and said, Take, eat; this is my body, given up for you. Do this for a commemoration of me. And so with the cup, when supper was ended, This cup, he said, is the new testament, in my blood. Do this, whenever you drink it, for a commemoration of me.

R. Comedetis carnes, et saturabimini panibus: * Iste est panis, quem dedit vobis Dominus ad vescendum.
V. Non Moyses dedit vobis panem de caelo, sed Pater meus dat vobis panem de caelo verum.
R. Iste est panis, quem dedit vobis Dominus ad vescendum.
R. Ye shall eat flesh, and shall be filled with bread * This is the bread which the Lord hath given you to eat.
V. Moses gave you not that Bread from heaven, but My Father giveth you the true Bread from heaven.
R. This is the bread which the Lord hath given you to eat.

Reading 3: So it is the Lord’s death that you are heralding, whenever you eat this bread and drink this cup, until he comes.  And therefore, if anyone eats this bread or drinks this cup of the Lord unworthily, he will be held to account for the Lord’s body and blood.

R. Respexit Elias ad caput suum subcinericium panem: qui surgens comedit et bibit: * Et ambulavit in fortitudine cibi illius usque ad montem Dei.
V. Si quis manducaverit ex hoc pane, vivet in aeternum.
R. Et ambulavit in fortitudine cibi illius usque ad montem Dei.
R. Elijah looked, and, behold, there was a cake baked on the coals at his head, and he arose, and did eat and drink * And went in the strength of that meat unto the mount of God.
V. If any man eat of this Bread, he shall live for ever.
R. And went in the strength of that meat unto the mount of God

Reading 4: A man must examine himself first, and then eat of that bread and drink of that cup; he is eating and drinking damnation to himself if he eats and drinks unworthily, not recognizing the Lord’s body for what it is. That is why many of your number want strength and health, and not a few have died. If we recognized our own fault, we should not incur these judgements;  as it is, the Lord judges us and chastises us, so that we may not incur, as this world incurs, damnation.

R: Panis quem ego dabo caro mea est pro mundi vita litigabant ergo Judaei dicentes * Quomodo potest hic nobis dare carnem suam ad manducandum?
V: Locutus est populus contra dominum anima nostra nauseat super cibo isto levissimo
R: Quomodo potest hic nobis dare carnem suam ad manducandum?
V: Gloria Patri..
R: Quomodo potest hic nobis dare carnem suam ad manducandum?
R:  And the bread that I will give, is my flesh, for the life of the world. The Jews therefore disputed, saying: * How can this man give us his flesh to eat?
V: The people spoke against the Lord saying   our soul now loathes this unsatisfying food.
R: How can this man give us his flesh to eat?
V; Glory be...
R: How can this man give us his flesh to eat?


Nocturn II (Sermon of St Thomas Aquinas)

Reading 5: From the Sermons of St. Thomas Aquinas - The immeasurable benefits, which the goodness of God hath bestowed on Christian people, have conferred on them also a dignity beyond all price. " For what nation is there so great, who hath gods so nigh unto them, as the Lord, our God, is" unto us?  The Only-begotten Son of God, being pleased to make us " partakers of the Divine nature," took our nature upon Him, being Himself made Man that He might make men gods. And all, as much of ours as He took, He applied to our salvation. On the Altar of the Cross He offered up His Body to God the Father as a sacrifice for our reconciliation He shed His Blood as the price whereby He redeemeth us from wretchedness and bondage, and the washing whereby He cleanseth us from all sin. And for a noble and abiding memorial of that so great work of His goodness, He hath left unto His faithful ones the Same His very Body for Meat, and the Same His very Blood for Drink, to be fed upon under the appearance of bread and wine.

R. Coenantibus illis accepit Jesus panem, et benedixit, ac fregit, deditque discipulis suis, et ait: * Accipite, et comedite: hoc est corpus meum.
V. Dixerunt viri tabernaculi mei: Quis det de carnibus ejus, ut saturemur?
R. Accipite, et comedite: hoc est corpus meum.
R. As they were eating, Jesus took bread, and blest it, and brake it, and gave it to the disciples, and said * Take, eat this is My Body.
V. The men of my tabernacle said O that we had of his flesh we cannot be satisfied.
R. Take, eat this is My Body.

Reading 6: How precious a thing then, how marvellous, how health-giving, how furnished with all dainties, is the Supper [of the Lord !] Than His Supper can anything be more precious ? Therein there is put before us for meat, not, as of old time, the flesh of bulls and of goats, but Christ Himself, our very God. Than this Sacrament can anything be more marvellous ? Therein it cometh to pass that bread and wine are bread and wine no more, but in the stead thereof there is the Body and there is the Blood of Christ; that is to say, Christ Himself, Perfect God and Perfect Man, Christ Himself is there, under the appearance of a little bread and wine.

R. Accepit Jesus calicem, postquam coenavit, dicens: Hic calix novum testamentum est in meo sanguine: * Hoc facite in meam commemorationem.
V. Memoria memor ero, et tabescet in me anima mea.
R. Hoc facite in meam commemorationem.
R. Jesus took the cup, after supper, saying This cup is the New Testament in My Blood. * This do in remembrance of Me.
V. My soul hath them still in remembrance, and is humbled in me.
R. This do in remembrance of Me.

Reading 7: His faithful ones eat Him, but He is not mangled ; nay, when [the veil which shroudeth Him in] this Sacrament is broken, in each broken piece thereof remaineth whole Christ Himself, Perfect God and Perfect Man. All that the senses can reach in this Sacrament, [look, taste, feel, smell, and the like, all these] abide of bread and wine, but the Thing is not bread and wine. And thus room is left for faith ; Christ Who hath a Form That can be seen, is here taken and received not only unseen, but seeming to be bread and wine, and the senses, which judge by the wonted look, are warranted against error.

R. Ego sum panis vitae: patres vestri manducaverunt manna in deserto, et mortui sunt:
* Hic est panis de caelo descendens, ut si quis ex ipso manducet, non moriatur.
V. Ego sum panis vivus, qui de caelo descendi: si quis manducaverit ex hoc pane, vivet in aeternum.
R. Hic est panis de caelo descendens, ut si quis ex ipso manducet, non moriatur.
R. I am that Bread of life. Your fathers did eat manna in the wilderness, and are dead.
* This is the Bread Which cometh down from heaven, that a man may eat thereof, and not die.
V. I am the living Bread Which came down from heaven if any man eat of this Bread, he shall live for ever.
R. This is the Bread Which cometh down from heaven, that a man may eat thereof, and not die.

Reading 8: Than this Sacrament can anything be more health - giving Thereby are sins purged away, strength renewed, and the soul fed upon the fatness of spiritual gifts. This Supper is offered up in the Church both for the quick and dead it was ordained to the health of all, all get the good of it. Than this Sacrament can anything be more furnished with dainties The glorious sweetness thereof is of a truth such that no man can fully tell it. Therein ghostly comfort is sucked from its very well - head. Therein a memorial is made of that exceeding great love which Christ showed in time of His sufferings. It was in order that the boundless goodness of that His great love might be driven home into the hearts of His faithful ones, that when He had celebrated the Passover with His disciples, and the last Supper was ended, the Lord " Jesus, knowing that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end,"  and instituted this Sacrament, this Sacrament, the everlasting forth - " showing of His death until He come " again, this Sacrament, the embodied fulfilment of all the ancient types and figures, this Sacrament, the greatest miracle which He ever wrought, and the one mighty joy of them that now have sorrow, till He shall come again, and their heart shall rejoice, and their joy no man take from them.

R: Unus panis et unum corpus multi sumus * Omnes qui de uno pane et de uno calice participamus
V: Parasti in dulcedine tua pauperi deus qui habitare facis unanimes in domo
R Omnes qui de uno pane et de uno calice participamus
V: Gloria Patri..
R Omnes qui de uno pane et de uno calice participamus
R: Being many, we are one bread, one body, * All who partake of the one bread and of the one chalice.
V: In thy sweetness Thou hast provided for the poor, O God, who you make of one mind dwelling together in the house
R: All that partake of one bread and of the one chalice.
V Glory be
R All that partake of one bread and of the one chalice.

Nocturn III (from St Augustine)

Reading 9: By use of meat and drink men would fain that " they shall hunger no more, neither thirst any more," and yet there is but one Meat and one Drink, Which doth work in them that feed thereon that " this corruptible must put on incorruption, and this mortal put on immortality,"  namely communion with that general assembly and Church of God's holy children, who are "kept in perfect peace," and are "all one," fully and utterly. And therefore it is, as men of God before our time have taken it, that our Lord Jesus Christ hath set before us His Body and His Blood in the likeness of things which, from being many, are reduced into one. In one loaf are many grains of corn, and one cup of wine the juice of many grapes.

R. Qui manducat meam carnem, et bibit meum sanguinem,* In me manet, et ego in eo.
V. Non est alia natio tam grandis, quae habeat deos appropinquantes sibi, sicut Deus noster adest nobis.
R. In me manet, et ego in eo.
R. He that eateth My Flesh and drinketh My Blood, * Dwelleth in Me, and I in him.
V. What nation is there so great, who hath gods so nigh unto them, as the Lord our God is to us
R. Dwelleth in Me, and I in him.

Reading 10: And now He giveth us to know how that which He spake cometh to pass, and how indeed "this Man can give us His Flesh to eat," and His Blood to drink. "He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him." To dwell in Christ, therefore, and to have Him dwelling in us, is to "eat of that Bread and drink of that Cup."

R. Misit me vivens Pater, et ego vivo propter Patrem:
* Et qui manducat me, vivet propter me.
V. Cibavit illum Dominus pane vitae et intellectus.
R. Et qui manducat me, vivet propter me.
R. As the living Father hath sent Me, and I live by the Father, * So he that eateth Me, even he shall live by Me.
V. With the bread of life and understanding hath the Lord fed him.
R. So he that eateth Me, even he shall live by Me.

Reading 11: And he which dwelleth not in Christ, and in whom Christ dwelleth not, without all doubt doth not spiritually eat His Flesh nor drink His Blood, although he do carnally and visibly press the Sacrament with his teeth but, contrariwise, he "eateth and drinketh damnation to himself," because he dareth to draw nigh filthy to that secret and holy thing of Christ, whereunto none draweth nigh worthily, save he which is pure, even he which is of them concerning whom it is said "Blessed are the pure in heart, for they shall see God.

R: Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est? * Et panis, quem frangimus, nonne participatio corporis Christi est? 
V:  Calix tuus inebrians, quam præclarus est, O Domine!
R: Et panis, quem frangimus, nonne participatio corporis Christi est? 
R: The chalice of benediction, which we bless, is it not the communion of the blood of Christ? *And the bread, which we break, is it not the partaking of the body of the Lord?
V: Your chalice which inebriateth me, how goodly is it!
R: And the bread, which we break, is it not the partaking of the body of the Lord?

Reading 12: "As the living Father hath sent Me, and I live by the Father, so he that eateth Me, even he shall live by Me." This is as though He said: The Father hath sent Me into the world and I have emptied Myself [and taken upon Me the form of a servant, and being found in fashion as a man]. I have My life from the Father, as One That is greater than I. He that eateth Me, even he, by thereby taking part in Me, shall live by Me. It is as having humbled Myself that I live by the Father, but he that eateth Me, him will I raise up, and so he shall live by Me. It is said "I live by the Father" that is to say, He is of the Father, not the Father of Him, and yet not so, but that the Father and the Son are co-equal together. Also it is said "So he that eateth Me, even he shall live by Me," whereby He showeth the gracious work towards His people of Him Who is the "one Mediator between God and man," and not that He Which is eaten and he which eateth Him are co-equal together.

R: Transiturus de mundo ad Patrem Iesus, in mortis suae memoriam * Instituit sui corporis et sanguinis Sacramentum
V: Corpus in cibum sanguinem in potum tribuens: Hoc, ait, facite in meam commemorationem.
R: Instituit sui corporis et sanguinis Sacramentum
V: Gloria Patri
R: Instituit sui corporis et sanguinis Sacramentum
R: As Jesus was about to pass on from this world to the father, in memory of his death * He instituted the sacrament of his body and blood
V: Giving his body as food and his blood as drink: this, he affirms, do in remembrance of me
R: He instituted the sacrament of his body and blood
V: Glory be..
R: He instituted the sacrament of his body and blood

Gospel: St John 6:

For my flesh is meat indeed: and my blood is drink indeed.  He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me.  This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever.