Wednesday, 28 June 2017

Feast of SS Peter and Paul

Matins readings and responsories for the feast.


Nocturn I (Acts 3:1-16)

Reading 1:  Lesson from the Acts of the Apostles - Peter and John were going up to the temple at the ninth hour, which is an hour of prayer,  when a man was carried by who had been lame from birth. Every day he was put down at what is called the Beautiful Gate of the temple, so that he could beg alms from the temple visitors. And he asked Peter and John, as he saw them on their way into the temple, if he might have alms from them. Peter fastened his eyes on him, as John did too, and said, Turn towards us; 5 and he looked at them attentively, hoping that something would be given him.

R. Simon Petre, antequam de navi vocarem te, novi te et super plebem meam principem te constitui: * Et claves regni caelorum tradidi tibi.
V. Quodcumque ligaveris super terram erit ligatum et in caelis; et quodcumque solveris super terram, erit solutum et in caelis.
R. Et claves regni caelorum tradidi tibi.
R. Simon Peter, before I called thee out of the ship, I knew thee, and appointed thee for a captain over My people.*And I have given unto thee the keys of the kingdom of heaven.
V. Whatsoever thou shalt bind on earth, shall be bound in heaven and whatsoever thou shalt loose on earth, shall be loosed in heaven.
R. And I have given unto thee the keys of the kingdom of heaven.

Reading 2: Then Peter said to him, Silver and gold are not mine to give, I give thee what I can. In the name of Jesus Christ of Nazareth, rise up and walk. So, taking him by his right hand, he lifted him up; and with that, strength came to his feet and ankles; he sprang up, and began walking, and went into the temple with them, walking, and leaping, and giving praise to God.

R. Si diligis me, Simon Petre, pasce oves meas. Domine, tu nosti quia amo te, * Et animam meam pono pro te.
V. Si oportuerit me mori tecum, non te negabo.
R. Et animam meam pono pro te.
R. Simon Peter, if thou lovest Me, feed My sheep. Lord, Thou knowest that I love thee. * I will lay down my life for thy sake.
V. If I should die with thee, I will not deny thee.
R. I will lay down my life for thy sake.

Reading 3: All the people, as they saw him walking and praising God, recognized him for the man who used to sit begging at the Beautiful Gate of the temple, and were full of wonder and bewilderment at what had befallen him. And he would not let go of Peter and John, so that all the crowd gathered about them in what is called Solomon’s Porch, beside themselves with wonder.

R. Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam:* Et tibi dabo claves regni caelorum.
V. Quodcumque ligaveris super terram, erit ligatum et in caelis; et quodcumque solveris super terram, erit solutum et in caelis.
R. Et tibi dabo claves regni caelorum.
R. Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.* And I will give unto thee the keys of the kingdom of heaven.
V. Whatsoever thou shalt bind on earth, shall be bound in heaven and whatsoever thou shalt loose on earth, shall be loosed in heaven.
R. And I will give unto thee the keys of the kingdom of heaven.

Reading 4: Peter, when he saw it, addressed himself to the people; Men of Israel, he said, why does this astonish you? Why do you fasten your eyes on us, as if we had enabled him to walk through some power or virtue of our own? It is the God of Abraham and Isaac and Jacob, the God of our forefathers, who has thus brought honour to his Son Jesus. You gave him up, and disowned him in the presence of Pilate, when Pilate’s voice was for setting him free. You disowned the holy, the just, and asked for the pardon of a murderer, while you killed the author of life. But God has raised him up again from the dead, and we are here to bear witness of it.  Here is a man you all know by sight, who has put his faith in that name, and that name has brought him strength; it is the faith which comes through Jesus that has restored him to full health in the sight of you all.

R. Petre, amas me? Tu scis, Domine, quia amo te. * Pasce oves meas.
V. Simon Joannis, diligis me plus his? Tu scis, Domine, quia amo te.
R. Pasce oves meas.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Pasce oves meas.
R. Peter, lovest thou Me? Lord, Thou knowest that I love thee. * Feed My sheep.
V. Simon, son of Jonas, lovest thou Me more than these? Lord, Thou knowest that I love thee.
R. Feed My sheep.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Feed My sheep.

Nocturn II 

Reading 5: From the Sermons of Pope St. Leo the Great - Dearly beloved brethren, in the joy of all the holy Feast-days the whole world is partaker. There is but one love of God, and whatsoever is solemnly called to memory, if it hath been done for the salvation of all, must needs be worth the honour of a joyful memorial at the hands of all. Nevertheless, this feast which we are keeping to-day, besides that world-wide worship which it doth of right get throughout all the earth, doth deserve from this city of ours an outburst of gladness altogether special and our own. In this place it was that the two chiefest of the Apostles did so right gloriously finish their race. And upon this day whereon they lifted up that their last testimony, let it be in this place that the memory thereof receiveth the chiefest of jubilant celebrations. O Rome these twain are the men who brought the light of the Gospel of Christ to shine upon thee These are they by whom thou, from being the teacher of lies, wast turned into a learner of the truth.

R. Dómine, si tu es, jube me veníre ad te super aquas.* Et exténdens manum apprehéndit eum, et dixit Jesus: Modicæ fidei, quare dubitasti?
V. Cumque vidísset véntum validum veniéntem, tímuit; et, cum cœpísset mergi, clamávit dicens: Dómine, salvum me fac.
R. Et exténdens manum apprehéndit eum, et dixit Jesus: Modicæ fidei, quare dubitasti?
R. Lord, if it be Thou, bid me come unto thee on the water * And Jesus stretched forth His Hand, and caught him, and said unto him O thou of little faith, wherefore didst thou doubt
V. But when he saw the wind boisterous, he was afraid and, beginning to sink, he cried, saying Lord, save me
R. And Jesus stretched forth His Hand, and caught him, and said unto him O thou of little faith, wherefore didst thou doubt

Reading 6: These twain be thy fathers, these be in good sooth thy shepherds, these twain be they who laid for thee, as touching the kingdom of heaven, better and happier foundations, than did they that first planned thine earthly ramparts, wherefrom he that gave thee thy name took occasion to pollute thee with a brother's blood.These are they who have set on thine head this thy glorious crown, that thou art become an holy nation, a chosen people, a city both Priestly and Kingly, whom the Sacred Throne of blessed Peter hath exalted till thou art become the Lady of the world, unto whom the world-wide love for God hath conceded a broader lordship than is the possession of any mere earthly empire.

R. Surge, Petre, et indue te vestiméntis tuis, accipe fortitúdinem ad salvandas Gentes: * Quia cecidérunt catenæ de mánibus tuis.
V. Angelus Dómini ástitit, et lumen refulsit in habitáculo carceris, percussoque látere Petri, excitávit eum, dicens: Surge velóciter.
R. Quia cecidérunt catenæ de mánibus tuis.
R. Arise, O Peter! Cast thy garment about thee, gird thee with strength for the saving of the nations. * The chains are fallen off from thine hands.
V. The Angel of the Lord came upon him, and a light shined in the prison and he smote Peter on the side and raised him up, saying Arise up quickly.
R. The chains are fallen off from thine hands.

Reading 7: Thou wast once waxen great by victories, until thy power was spread haughtily over land and sea, but thy power was narrower then which the toils of war had won for thee, than that thou now hast which hath been laid at thy feet by the peace of Christ. It well suited for the doing of the work which God had decreed that the multitude of kingdoms should be bound together under one rule, and that so the universal preaching of the Gospel should find easier entry into all peoples, since all were governed by the empire of one city.

R. Tu es pastor ovium, princeps Apostolorum: tibi tradidit Deus omnia regna mundi: * Et ideo tibi traditae sunt claves regni caelorum.
V. Quodcumque ligaveris super terram, erit ligatum et in caelis; et quodcumque solveris super terram, erit solutum et in caelis.
R. Et ideo tibi traditae sunt claves regni caelorum.
R. Thou art the Shepherd of the sheep, and the Prince of the Apostles, and unto thee hath God given all the kingdoms of the world.* Therefore unto thee hath He given the keys of the kingdom of heaven.
V. Whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven.
R. Therefore unto thee hath He given the keys of the kingdom of heaven.

Reading 8: But this city, knowing not Him, Who had been pleased to make her great, used her lordship over almost all nations to make herself the minister of all their falsehoods and seemed to herself exceeding godly because there was no false god whom she rejected. But the tighter that Satan had bound her, the more wondrous was the work of Christ in setting her free.

R: Solve jubente Deo terrarum Petre catenas, * Qui facis ut pateant caelestia regna beatis
V:  Quodcumque ligaveris super terram, erit ligatum et in cælis: et quodcumque solveris super terram, erit solutum et in cælis.
R: Qui facis ut pateant caelestia regna beatis
V: Gloria Patri...
R: Qui facis ut pateant caelestia regna beatis
R: Loose the fetters of the earth O Peter at the command of God. * Thou who dost open the kingdom of heaven to the blessed.
V: Whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
R: Thou who dost open the kingdom of heaven to the blessed.
V: Glory be...
R: Thou who dost open the kingdom of heaven to the blessed.

Nocturn III 

Reading 9: From the Holy Gospel according to Matthew - At that time, Jesus came into the coasts of Caesarea Philippi, and He asked His disciples, saying: Who do men say that I, the Son of man, am? And so on.

Homily by St. Jerome, Priest  - Who do men say that I, the Son of man, am. This question is well put, for they who speak of Him as the Son of man are men, while they that know of Him that He is God are called not men but gods. And they said Some say that Thou art John the Baptist, some, Elias I marvel that some commentators have thought it worth their while to search into the origin of each of these blunders, and to engage in a discussion of weary length as to why some thought that our Lord Jesus Christ was John the Baptist, some, Elias and others, Jeremias, or one of the Prophets. Their blunders concerning Elias and Jeremias were but of a piece with Herod's concerning John the Baptist It is John, whom I beheaded he is risen from the dead and therefore mighty works do show forth themselves in him.

R. Ego pro te rogávi, Petre, ut non defíciat fides tua: * Et tu aliquándo convérsus confírma fratres tuos.
V. Caro et sanguis non revelávit tibi, sed Pater meus, qui est in cælis.
R. Et tu aliquándo convérsus confírma fratres tuos.
R. Peter, I have prayed for thee, that thy faith fail not;* And when thou art converted, strengthen thy brethren.
V. Flesh and blood hath not revealed it unto thee, but My Father Which is in heaven.
R. And when thou art converted, strengthen thy brethren

Reading 10: But who say ye that I am? Mark, discreet reader, from the context, that a distinction is here drawn between the Apostles and mere men. The Apostles are called gods. Who, asketh the Lord, do men say that I am but, on the other hand, who say ye that I am. They being but men deal in human speculations, but ye that are gods, who be ye persuaded that I am.

R. Quem dicunt homines esse Filium hominis? dixit Jesus discipulis suis. Respondens Petrus dixit: Tu es Christus Filius Dei vivi.
* Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam.
V. Beatus es, Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus qui est in caelis.
R. Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificábo Ecclésiam meam.
R. Jesus asked His disciples, saying: Who do men say that I, the Son of Man, am? Peter answered, and said: Thou art the Christ, the Son of the living God. * And I say unto thee, that thou art Peter, and upon this rock I will build My Church.
V. Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but My Father Which is in heaven.
R. And I say unto thee, that thou art Peter, and upon this rock I will build My Church.


Reading 11: And then Peter, as the representative of all the Apostles, uttered the testimony: Thou art the Christ, the Son of the living God. He calleth God living, to mark the difference between Him and all other that be called gods, and who are indeed dead.And Jesus answered and said unto him Blessed art thou, Simon Bar-jona. The Apostle having testified of the Lord, the Lord in turn testifieth of the Apostle. Peter had said Thou art the Christ, the Son of the living God and he received, in return for that his testimony to the truth, the words Blessed art thou, Simon Bar-jona. Why, blessed? For flesh and blood hath not revealed it unto thee, but My Father.

R: Qui regni claves et curam tradit ovilis * qui caeli terraeque Petro commisit habenas ut reseret clausis et solvat vincla ligatis
V: Ipse tua Petre iussit vincula solvi qui te mundanos constituit solvere nexus.
R: qui caeli terraeque Petro commisit habenas ut reseret clausis et solvat vincla ligatis
R: And I will give to thee the keys and hand over care of the flock,* He who he committed heaven and earth to Peter, to open that which is shut and to loose what is bound.
V: He himself gave you the power O Peter to loosen the chains which bind together those ruled by worldly things.
R: He who he committed heaven and earth to Peter, to open that which is shut and to loose what is bound.

Reading 12:What flesh and blood could not reveal, the grace of the Holy Ghost had revealed. Meet for him therefore, because of his confession, is his name, as the name of one who hath revelation from the Holy Ghost, and therefore is called His son. Bar-jona is, being interpreted, The son-of-the-Dove.

 R: Beatus es Simon Bar Jona: quia caro et sanguis non revelavit tibi, sed Pater meus, qui in cælis est * Dicit Dominus
V: Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam
R: Dicit Dominus
V: Gloria Patri...
R: Dicit Dominus
R: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.* Says the Lord
V: And I say to thee: That thou art Peter; and upon this rock I will build my church
R: Says the Lord
V: Glory be...
R: Says the Lord

The Gospel for the feast is from St Matthew:

Venit autem Jesus in partes Cæsareæ Philippi: et interrogabat discipulos suos, dicens: Quem dicunt homines esse Filium hominis? At illi dixerunt: Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis.  Dicit illis Jesus: Vos autem, quem me esse dicitis?  Respondens Simon Petrus dixit: Tu es Christus, Filius Dei vivi. Respondens autem Jesus, dixit ei: Beatus es Simon Bar Jona: quia caro et sanguis non revelavit tibi, sed Pater meus, qui in cælis est.  Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam. Et tibi dabo claves regni cælorum. Et quodcumque ligaveris super terram, erit ligatum et in cælis: et quodcumque solveris super terram, erit solutum et in cælis.

And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. Jesus saith to them: But whom do you say that I am?
 Simon Peter answered and said: Thou art Christ, the Son of the living God.  And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.  And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.  And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.

Tuesday, 27 June 2017

Vigil of SS Peter and Paul

The three readings of the Vigil are from St Augustine's Tractate 123 on John.

Reading 1: Continuation of the Holy Gospel according to John: At that time: Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? And so on, and that which followeth.

To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear, and imminent death may not appear to have elicited more from his lips than present life. Let it be the office of love to feed the Lord's flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own, and not as Christ's, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power, or acquiring gain, and not from the love of obeying, serving and pleasing God.

Reading 2: Against such, therefore, there standeth as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the Apostle complaineth that they seek their own, not the things that are of Christ Jesus. For what else signifieth the words: Lovest thou me? Feed my sheep: than if it were said: If thou lovest me, think not of feeding thyself, but feed my sheep as mine, and not as thine own; seek my glory in them, and not thine own; my dominion, and not thine; my gain, and not thine; lest thou be found in the fellowship of them that belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils.

Reading 3: With great propriety, therefore, is Peter addressed: Lovest thou me? and found replying: I love thee; and the command applied to him: Feed my lambs, and this a second and a third time. We have it also demonstrated here that love (amor) and liking (dilectio) are one and the same thing; for the Lord also in the last question said not: Dost thou like me? (Diligis me?): but: Dost thou love me? (Amas me?) Let us, then, love not ourselves but him; and in feeding his sheep, let us be seeking the things which are his, not the things which are our own. For in some inexplicable way, I know not what, every one that loveth himself, and not God, loveth not himself; and whoever loveth God, and not himself, he it is that loveth himself. For he that cannot live by himself will certainly die by loving himself; he therefore loveth not himself that loveth himself to his own loss of life.

(Note the responsories used are those from the first Nocturn of the previous Sunday.)

Saturday, 24 June 2017

Third Sunday after Pentecost

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

Nocturn I (I Kings/Samuel 9 -10)

Reading 1: Lesson from the first book of Samuel - There, then, in the gateway Saul came up to Samuel, and said, Pray shew me where it is that the seer lives.  I am the seer thou speakest of, was his answer; go up before me to the hill-top, where you shall eat at my side. To-morrow I will send thee on thy way, and tell thee all thou wouldst know.  As for the asses that were lost three days since, put thy mind at ease, they have been found already. And here is all the best that Israel has to give, waiting for whom? For thee, and for thy father’s kin.

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: For me, answered Saul, a man of Benjamin, the smallest of Israel’s tribes, sprung from a clan that is named last among the clans of Benjamin? What means this greeting thou hast given me?But now Samuel took Saul and his companion with him, and led them into the dining-hall, where he gave them the highest place among the company that was bidden there, some thirty men;

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: and told the cook, Bring out the portion I gave thee, with orders to keep it by thee separate from the rest.  So the cook bore in a shoulder, and put it before Saul; Here, Samuel told him, is the provision we made for thee; sit down to it and eat thy fill; it was put aside for thee on purpose, when I invited my company. Saul, then, was Samuel’s guest that day;  together they went down from the hill into the city, and together they held converse on the house-top. There, on the house-top, Saul lay down and slept;

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: waking early, at the first coming of the light, Samuel called out to him, Rise up, it is time I sent thee on thy way. Rise up he did, and together he and Samuel went out;  and when they reached the edge of the city on their downward journey, Samuel said, Bid thy servant pass on before us, and do thou wait here a little; I have a message to give thee from the Lord.And now Samuel took out his phial of oil, and poured it out over Saul’s head; then he kissed him, and said, Hereby the Lord anoints thee to be the leader of his chosen people; thine it shall be to deliver them from the enemies that hedge them round.

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: From the Exposition [attributed to] of blessed Gregory, Pope in the book of Kings - Then Samuel took a vial of oil, and poured it over his head. Clearly this annointing expresses what has become a custom in Holy Church : for he who is made one of her Princes receives the sacrament of anointing. Now, since this anointing is a sacrament, he who is thus promoted is well anointed outwardly, if he is inwardly strengthened by sacramental power.

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: First, then, let us consider the virtues of oil. Oil is superior to other liquids, in that it feeds flame and is wont to heal wounds. It therefore signifies mercy, as it is written of the Lord, His mercy is over all His works. In that it feeds flame, it signifies preaching which enlightens the mind of the elect. But in that wounds are healed by oil, it is clearly shown that the wounds of sin are to be wiped out.

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: Let the head of the King be anointed then, that his mind may be filled with the spiritual grace of a teacher. Let him have oil through his anointing, let him have abundant mercy, which he should prefer to all other virtues. Let him have oil, so that while he kindles within himself the flame of the Holy Spirit, he may enlighten others by the Word. Likewise let him have the oil of healing, that he may dispense wisdom, and by it wipe out the stains of sins, and restore the sick in mind to health.

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: But Saul was anointed from a vial, not to signify teaching, but to indicate his future. For a vial is a very small vessel. Why was it that Saul was anointed from a vial of oil, if not because he was eventually to be cast out ? For after he had refused to obey God, he heard from Samuel, because thou hast rejected the word of the Lord, he hath also rejected thee from being king. As the vial held but little oil, so he was to be cast away received but little spiritual grace. This may be taken to be the rulers of the holy Church. For many of them receive the high dignity of the prelacy who are not perfect in their love of God and of their neighbors.

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 (Homily 34 of St Gregory on the Gospels)

Reading 9: From the Holy Gospel according to Luke: At that time: the publicans and sinners drew near unto him to hear him. And so on.

Homily by Pope St. Gregory - Ye have heard, my brethren, from the Gospel which hath but now been read, how that the publicans and sinners drew near unto our Redeemer, and how that He received them, not only to converse, but also to eat with Him. And when the Pharisees and Scribes saw it, they murmured. From this learn ye, that true righteousness is merciful, and false righteousness is contemptuous, albeit that the righteous also oft-times feel moved with just indignation at sinners. 

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: But it is one thing to feel thus indignant through pride, and another to feel so through love of law. The righteous indeed look down upon sinners, and yet, as not despising them; they abandon them, and yet, as not without hope; they fight against them, and yet, as loving them all the while; for if they be behoven to chasten them grievously as touching the outer man, yet is it through charity which offereth sweetness to their inner man.

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: In their hearts they prefer before themselves them whom they are correcting; they hold as better than themselves them whom they judge. And thus doing, they watch by carefulness over them, which are committed unto their charge, and, by lowly-mindedness, over themselves.On the other hand, they whose exaltation cometh of a false righteousness, look down upon their neighbour, but are softened by no mercy toward his misery, and are all the more sinful, because they perceive not that they themselves are sinners.

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: Of such were those Pharisees who judged the Lord because He received sinners, and, in the dryness of their own heart, rebuked the very Fountain of mercy. They were sick of so desperate a sickness that they knew not of themselves that they were sick; but, that they might know that they were so, the Heavenly Physician applied to them His tender ointments, and, by means of a gracious parable, lanced the boil of their pride of heart.

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 15: 1-10

When they found all the publicans and sinners coming to listen to him, the Pharisees and scribes were indignant; Here is a man, they said, that entertains sinners, and eats with them. Whereupon he told them this parable: If any of you owns a hundred sheep, and has lost one of them, does he not leave the other ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he does find it, he sets it on his shoulders, rejoicing, and so goes home, and calls his friends and his neighbours together; Rejoice with me, he says to them, I have found my sheep that was lost.  So it is, I tell you, in heaven; there will be more rejoicing over one sinner who repents, than over ninety-nine souls that are justified, and have no need of repentance.Or if some woman has ten silver pieces by her, and has lost one of them, does she not light a lamp, and sweep the house, and search carefully until she finds it? And when she does find it, she calls her friends and her neighbours together; Rejoice with me, she says, I have found the silver piece which I lost. So it is, I tell you, with the angels of God; there is joy among them over one sinner that repents.

Erant autem appropinquantes ei publicani, et peccatores ut audirent illum.  Et murmurabant pharisæi, et scribæ, dicentes: Quia hic peccatores recipit, et manducat cum illis.  Et ait ad illos parabolam istam dicens: Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quæ perierat, donec inveniat eam? Et cum invenerit eam, imponit in humeros suos gaudens: et veniens domum convocat amicos et vicinos, dicens illis: Congratulamini mihi, quia inveni ovem meam, quæ perierat.  Dico vobis quod ita gaudium erit in cælo super uno peccatore pœnitentiam agente, quam super nonaginta novem justis, qui non indigent pœnitentia. Aut quæ mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quærit diligenter, donec inveniat? Et cum invenerit convocat amicas et vicinas, dicens: Congratulamini mihi, quia inveni drachmam quam perdideram.  Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore pœnitentiam agente.

Friday, 23 June 2017

Nativity of John the Baptist*

The Matins readings for the feast are set out below.  Unfortunately the readings for the Second Nocturn in the Benedictine Office are no available online, but you could substitute the Roman Office readings from St Augustine if you wish, available from Divinum Officium.

Nocturn I (Jeremiah 1:1-10, 17-19)

[Psalms 1, 2, 4, 5, 8, 10]

Reading 1: Lesson from the book of Jeremias - These are the words of Jeremias, son of Helcias, one of the priests who dwelt at Anathoth, in the lands of Benjamin. The word of the Lord came to him during the reign of Josias, son of Amon, over Juda, in the thirteenth year of it; came to him during the reign of Josias’ son, Joachim, and did not cease till the men of Jerusalem went into exile, when Sedecias, that was also son to Josias, had been reigning eleven years and five months.

R. Fuit homo missus a Deo, cui nomen erat Joánnes: * Hic venit in testimónium, ut testimónium perhibéret de lúmine, et paráret Dómino plebem perféctam.
V. Erat Joánnes in desérto prædicans baptismum pœniténtiæ.
R. Hic venit in testimónium, ut testimónium perhibéret de lúmine, et paráret Dómino plebem perféctam.
R. There was a man sent from God, whose name was John. * The same came for a witness, to bear witness of the Light, to make ready a people prepared for the Lord.
V. John was in the wilderness, preaching the baptism of repentance.
R. The same came for a witness, to bear witness of the Light, to make ready a people prepared for the Lord.

Reading 2: The word of the Lord came to me, and his message was: I claimed thee for my own before ever I fashioned thee in thy mother’s womb; before ever thou camest to the birth, I set thee apart for myself; I have a prophet’s errand for thee among the nations. Alas, alas, Lord God (said I), I am but a child that has never learned to speak. A child, sayest thou? the Lord answered. Nay, I have a mission for thee to undertake, a message to entrust to thee.

R. Elisabeth Zacharíæ magnum virum génuit, Joánnem Baptistam, præcursórem Dómini: * Qui viam Dómino præparávit in erémo.
V. Fuit homo missus a Deo, cui nomen erat Joánnes.
R. Qui viam Dómino præparávit in erémo.
R. Elizabeth, the wife of Zacharias, was the mother of a mighty man, even of John the Baptist, the Forerunner of the Lord,* who made straight in the desert an highway for the Lord.
V. There was a man sent from God, whose name was John.
R. Who made straight in the desert an highway for the Lord.

Reading 3:  Have no human fears; am I not at thy side, to protect thee from harm? the Lord says. And with that, the Lord put out his hand, and touched me on the mouth; See, he told me, I have inspired thy lips with utterance. Here and now I give thee authority over nations and kingdoms everywhere; with a word thou shalt root them up and pull them down, overthrow and lay them in ruins; with a word thou shalt build them up and plant them anew.

R. Priúsquam te formarem in útero, novi te: et antequam exíres de ventre, sanctificávi te, * Et prophétam in Géntibus dedi te.
V. Vir diléctus a Deo, et homínibus honorátus est.
R. Et prophétam in Géntibus dedi te.
R. Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee;* And I ordained thee a Prophet unto the nations.
V. A man beloved of God and men, he was had in honour.
R. And I ordained thee a Prophet unto the nations.

Reading 4: Up, then, gird thee like a man, and speak out all the message I give thee. Meet them undaunted, and they shall have no power to daunt thee. Strong I mean to make thee this day as fortified city, or pillar of iron, or wall of bronze, to meet king, prince, priest of Juda, and common folk all the country through; impregnable thou shalt be to their attack; am I not at thy side, the Lord says, to deliver thee?

R: De ventre matris meae vocavit me Dominus nomine meo: et posuit os meum ut gladium acutum: sub tegumento manus suae protexit me, * Posuit me quasi sagittam electam
V: Et glorificatus sum in oculis Domini, et Deus meus factus est fortitudo mea.
R: Posuit me quasi sagittam electam
V:Gloria Patri...
R: Posuit me quasi sagittam electam
R: The Lord hath called me by my name from the womb of my mother, and He hath made my mouth like a sharp sword; in the shadow of His hand He hath protected me, * Hath made me as a chosen arrow
V: and I am glorified in the eyes of the Lord, and my God is made my strength.
R: Hath made me as a chosen arrow
V: Glory be..
R: Hath made me as a chosen arrow

Nocturn II 

[Psalms 14, 20, 33, 63, 64, 91]

.[Sermon 67 of St Maximus of Turin is unfortunately not available online: Divinum Officium offers an alternate set of readings by St Augustine]

Reading  5:

R. Descéndit Angelus Dómini ad Zacharíam dicens: Accipe púerum in senectute tua: * Et habébit nomen Ioánnes Baptista.
V. Iste puer magnus coram Dómino: nam et manus eius cum ipso est.
R. Et habébit nomen Ioánnes Baptista.
R. The Angel of the Lord was sent down unto Zacharias, saying: Thou shalt beget a son in thine old age; * and his name shall be called John the Baptist.
V. The child shall be great in the sight of the Lord; for His hand is with him.
R. And his name shall be called John the Baptist.

Reading 6:

R. Hic est præcursor diléctus, et lucérna lucens ante Dóminum: * Ipse est enim Ioánnes, qui viam Dómino præparávit in erémo; sed et Agnum Dei demonstrávit, et illuminávit mentes hóminum.
V. Ipse præíbit ante illum in spíritu et virtúte Elíæ.
R. Ipse est enim Ioánnes, qui viam Dómino præparávit in erémo; sed et Agnum Dei demonstrávit, et illuminávit mentes hóminum.
R. This is the well-beloved Fore-runner, a burning and a shining light before the Lord. * For even this is John, who made straight in the desert an highway for our God. This also is he which bare witness, saying: Behold the Lamb of God! And his light lightened the minds of men.
V. He shall go before Him in the spirit and power of Elias.
R. For even this is John, who made straight in the desert an highway for our God. This also is he which bare witness, saying Behold the Lamb of God! And his light lightened the minds of men.

Reading 7:

R. Innuébant patri eius quem vellet vocari eum: et postulans pugillarem, scripsit dicens: * Ioánnes est nomen eius.
V. Apertum est os Zacharíæ, et prophetávit dicens.
R. Ioánnes est nomen eius.
R. They made signs to his father, how he would have him called; and he asked for a writing-table, and wrote, saying: * His name is John.
V. The mouth of Zacharias was opened, and he prophesied, saying:
R. His name is John.

Reading 8:

R: Inter natos mulierum non surrexit maior Iohanne Baptista * Qui viam Domini praeparavit in heremo.
V: Hic venit in testimonium ut testimonium perhiberet de lumine
R: Qui viam Domini praeparavit in heremo
V: Gloria Patri
R: Qui viam Domini praeparavit in heremo
R: Among those born of women there arose none greater than John the Baptist * who prepared the way of the Lord in the wilderness.
V: This man came for a witness, to give testimony of the light
R: Who prepared the way of the Lord in the wilderness.
V: Glory be...
R: Who prepared the way of the Lord in the wilderness.

Nocturn III (St Ambrose on Luke 2:30-31)

[Canticles from common of a martyr, Ecc 14: 22, 15: 3, 4, 6; Jer 17:7-8; Ecc 31: 8-11]

Reading 9: From the Holy Gospel according to Luke: Elisabeth's fullness of time came that she should deliver, and she brought forth a son. And her neighbours and her cousins heard how the Lord had showed great mercy upon her, and they rejoiced with her. And so on.

Homily by St. Ambrose, Bishop of Milan - Elizabeth's full time came that she should be delivered, and she brought forth a son. And her neighbours rejoiced with her. The birth of a Saint is a joy for many, for it is a good to all. Righteousness is an help to all, and therefore when a righteous man is born it is an heralding of his life, which is still to come, that the helpful excellency of his future should be hailed by the, as it were, prophetic joy of the neighbours. It is well that we should be told concerning the prophet, while he was yet in the womb, that we may know how that Mary was there; but we hear nothing of his childhood, because,we know that it was safe and strong through the nearness of the Lord, Himself then in that womb which was free from the sorrows of pregnancy.

R. Præcúrsor Dómini venit, de quo ipse testátur: * Nullus major inter natos mulierum Joánne Baptísta.
V. Hic est enim prophéta, et plus quam prophéta, de quo Salvátor ait.
R. Nullus major inter natos mulierum Joánne Baptísta.
R. The Fore-runner of the Lord cometh, to whom He Himself bare witness, saying: * Among them that are born of women there hath not risen a greater than John the Baptist.
V. A Prophet? Yea, and much more than a Prophet. This is he of whom the Saviour saith:
R. Among them that are born of women there hath not risen a greater than John the Baptist.

Reading 10: And therefore we read in the Gospel nothing touching him save his coming, the annunciation thereof to his father, the leap which he gave in the womb, and his crying in the wilderness.It was not for him to feel childishness, who beyond all use of nature or of his age, when as yet he lay in his mother's womb, leapt at once unto the measure of the stature of the fullness of Christ. . It is strange how that the Holy Evangelist hath judged meet to tell us that they thought to call the child Zacharias, after the name of his father, that thou mayest notice that the mother would have none of the names whereby their kindred were called, but only that name which the Holy Ghost had dictated, and which the Angel had told before unto Zacharias.
.
R. Gabriel Angelus appáruit Zacharíæ dicens: Nascétur tibi fílius, nomen ejus Joánnes vocábitur: * Et multi in nativitáte ejus gaudébunt.
V. Erit enim magnus coram Dómino vinum et síceram non bibet.
R. Et multi in nativitáte ejus gaudébunt.
R. The Angel Gabriel appeared unto Zacharias, and said thy wife Elizabeth shall bear thee a son, and thou shalt call his name John; * And many shall rejoice at his birth.
V. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink.
R. And many shall rejoice at his birth.
.
Reading 11: The dumb man had certainly not been able to tell his wife by what name to call the child, and Elizabeth must needs have learnt by revelation what she could not have heard from her husband.His name is John; that is, it is not for us to choose a name now for him to whom God hath given a name already. He hath a name, which we know, but it is not one of our choosing.

R; Et ipse praeibit ante illum in spiritu et virtute Eliæ:* Ut convertat corda patrum in filios, et incredulos ad prudentiam justorum, parare Domino plebem perfectam.
V: Erit enim magnus coram Domino, et Spiritu Sancto replebitur
R: Ut convertat corda patrum in filios, et incredulos ad prudentiam justorum, parare Domino plebem perfectam.

R: And he shall go before him in the spirit and power of Elias; * That he may turn the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.
V: For he shall be great before the Lord; and he shall be filled with the Holy Ghost
R: That he may turn the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.

Reading 12: To receive a name from God is one of the honours of the Saints. Thus was it that Jacob's name was no more called Jacob but Israel, because he saw God face to face. Thus was it that our Lord Jesus was named before He was born, with a name not given by an Angel, but by the Father. Thou seest that Angels tell that which they have been bidden to tell, not matters of their own choosing. Nor oughtest thou to wonder that Elizabeth named a name which she had not heard, since it had been revealed to her by the same Holy Ghost Who had commanded the Angel to tell it.

R: Tu puer, propheta Altissimi vocaberis: * Præibis enim ante faciem Domini parare vias ejus
V: Ad dandam scientiam salutis plebi ejus in remissionem peccatorum eorum
R: Præibis enim ante faciem Domini parare vias ejus
V: Gloria Patri...
R: Præibis enim ante faciem Domini parare vias ejus
R: And thou, child, shalt be called the prophet of the Highest: * For thou shalt go before the face of the Lord to prepare his ways
V:To give knowledge of salvation to his people, unto the remission of their sins
R: For thou shalt go before the face of the Lord to prepare his ways
V: Glory be...
R: For thou shalt go before the face of the Lord to prepare his ways

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.