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Monday after the fourth Sunday of November

The Matins readings for the Benedictine Office of Monday after the Fourth Sunday of November are from Hosea 4:1-10.

Lectio 1: De Osee Propheta - Audíte verbum Dómini, fílii Israël, quia iudícium Dómino cum habitatóribus terræ: non est enim véritas, et non est misericórdia, et non est sciéntia Dei in terra. Maledíctum, et mendácium, et homicídium, et furtum, et adultérium inundavérunt, et sanguis sánguinem tétigit. Propter hoc lugébit terra, et infirmábitur omnis qui hábitat in ea, in béstia agri, et in vólucre cæli; sed et pisces maris congregabúntur.
Reading 1: From Hosea the prophet - Hear the word of the Lord, ye children of Israel, for the Lord shall enter into judgment with the inhabitants of the land: for there is no truth, and there is no mercy, and there is no knowledge of God in the land. Cursing, and lying, and killing, and theft, and adultery have overflowed, and blood hath touched blood. Therefore shall the land mourn, and every one that dwelleth in it shall languish with the beasts of the field, and with the fowls of the air: yea, the fishes of the sea also shall be gathered together.

R. Redemit populum suum, et liberavit eum: et venient, et exsultabunt in monte Sion: et gaudebunt de bonis Domini super frumento, vino, et oleo: * Et ultra non esurient
V. Eritque anima eorum quasi hortus irriguus.
R. Et ultra non esurient
R. He hath redeemed His people, and ransomed them therefore they shall come and sing in the height of Zion, and shall rejoice in the goodness of the Lord, for wheat, and for wine, and for oil * And they shall hunger no more.
V. And their soul shall be as a watered garden.
R. And they shall hunger no more.
NR 617

Lectio 2: Verúmtamen unusquísque non iúdicet, et non arguátur vir: pópulus enim tuus sicut hi qui contradícunt sacerdóti. Et córrues hódie, et córruet étiam prophéta tecum. Nocte tacére feci matrem tuam. Contícuit pópulus meus, eo quod non habúerit sciéntiam: quia tu sciéntiam repulísti, repéllam te, ne sacerdótio fungáris mihi; et oblíta es legis Dei tui, oblivíscar filiórum tuórum et ego.
Reading 2: But yet let not any man judge: and let not a man be rebuked: for thy people are as they that contradict the priest. And thou shalt fall to day, and the prophet also shall fall with thee: in the night I have made thy mother to be silent. My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.

R. Angustiae mihi sunt unique, et quid eligam ignoro. * Melius est mihi incidere in manus hominum, quam derelinquere legem Dei mei.
V. Si enim hoc egero, mors mihi est: si autem non egero, non effugiam manus vestras.
R. Melius est mihi incidere in manus hominum, quam derelinquere legem Dei mei.
R. I am straitened on every side, and know not what to choose. * It is better for me to fall into the hands of men, than to sin against the law of my God.
V. For if I do this thing, it is death unto me and if I do it not, I cannot escape your hands.
R. It is better for me to fall into the hands of men, than to sin against the law of my God.
NR 618

Lectio 3: Secúndum multitúdinem eórum sic peccavérunt mihi: glóriam eórum in ignomíniam commutábo. Peccáta pópuli mei cómedent, et ad iniquitátem eórum sublevábunt ánimas eórum. Et erit sicut pópulus, sic sacérdos; et visitábo super eum vias eius, et cogitatiónes eius reddam ei. Et cómedent, et non saturabúntur; fornicáti sunt, et non cessavérunt: quóniam Dóminum dereliquérunt in non custodiéndo.
Reading 3: According to the multitude of them so have they sinned against me: I will change their glory into shame. They shall eat the sins of my people, and shall lift up their souls to their iniquity. And there shall be like people like priest: and I will visit their ways upon them, and I will repay them their devices. And they shall eat and shall not be filled: they have committed fornication, and have not ceased: because they have forsaken the Lord in not observing his law.

R. Misit Dominus Angelum suum, et conclusit ora leonum:* Et non contaminaverunt: quia coram eo iniustitia inventa non est in me.
V. Misit Deus misericordiam suam, et veritatem suam: animam meam eripuit de medio catulorum leonum.
R. Et non contaminaverunt: quia coram eo iniustitia inventa non est in me.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Et non contaminaverunt: quia coram eo iniustitia inventa non est in me.
R. The Lord hath sent His angel, and hath shut the lions' mouths, that * They have not hurt me forasmuch as before Him innocency was found in me.
V. God hath sent forth His mercy and His truth, (and delivered) my soul from among the lions' whelps.
R. They have not hurt me forasmuch as before Him innocency was found in me.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. They have not hurt me forasmuch as before Him innocency was found in me.
NR 618-9


Fourth Sunday of November/Twenty-Sixth Sunday after Pentecost (Sixth Sunday Remaining after Epiphany), Class II

Nocturn I: Hosea 1:1-11

Reading 1: From the prophet Hosea - The word of the Lord, that came to Osee the son of Beeri, in the days of Ozias, Joathan, Achaz, and Ezechias kings of Juda, and in the days of Jeroboam the son of Joas king of Israel.  The beginning of the Lord's speaking by Osee: and the Lord said to Osee: Go, take thee a wife of fornications, and have of her children of fornications: for the land by fornication shall depart from the Lord. So he went, and took Gomer the daughter of Debelaim: and she conceived and bore him a son.

R. Vidi Dominum sedentem super solium excelsum et elevatum, et plena erat omnis terra majestate ejus: * Et ea, quae sub ipso erant, replebant templum.
V. Seraphim stabant super illud: sex alae uni, et sex alae alteri.
R. Et ea, quae sub ipso erant, replebant templum.
R. I saw the Lord sitting upon a throne, high and lifted up, and the whole earth was full of His glory * And His train filled the temple.
V. Above it stood the Seraphim each one had six wings.
R. And His train filled the temple.

Reading 2: And the Lord said to him: Call his name Jezrahel: for yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel. And in that day I will break in pieces the bow of Israel in the valley of Jezrahel. And she conceived again, and bore a daughter, and he said to him: Call her name, Without mercy: for I will not add any more to have mercy on the house of Israel, but I will utterly forget them.

R. Aspice Domine de sede sancta tua, et cogita de nobis: inclina Deus meus aurem tuam, et audi: * Aperi oculos tuos, et vide tribulationem nostram.
V. Qui regis Israël, intende, qui deducis velut ovem Joseph.
R. Aperi oculos tuos, et vide tribulationem nostram.
R. Look down, O Lord, from the dwelling-place of thine holiness, and take thought for us. O my God, incline thine ear, and hear. * Open thine eyes, and behold our desolation.
V. Give ear, O Shepherd of Israel, Thou That leadest Joseph like a flock.
R. Open thine eyes, and behold our desolation.


Reading 3: And I will have mercy on the house of Juda, and I will save them by the Lord their God: and I will not save them by bow, nor by sword, nor by battle, nor by horses, nor by horsemen. And she weaned her that was called Without mercy. And she conceived, and bore a son. And he said: Call his name, Not my people: for you are not my people, and I will not be yours.

R. Aspice Domine, quia facta est desolata civitas plena divitiis, sedet in tristitia domina Gentium: * Non est qui consoletur eam, nisi tu Deus noster.
V. Plorans ploravit in nocte, et lacrimae ejus in maxillis ejus.
R. Non est qui consoletur eam, nisi tu Deus noster.

R. Consider, O Lord, how that the city sitteth solitary that was full of riches; how is she become as a widow, she that was great among the nations; * She hath none to comfort her, save thee, O our God
V. She weepeth sore in the night, and her tears are on her cheeks.
R. She hath none to comfort her, save thee, O our God

Reading 4: And the number of the children of Israel shall be as the sand of the sea, that is without measure, and shall not be numbered. And it shall be in the place where it shall be said to them: You are not my people: it shall be said to them: Ye are the sons of the living God. And the children of Juda, and the children of Israel shall be gathered together: and they shall appoint themselves one head, and shall come up out of the land: for great is the day of Jezrahel.

R. Redemit populum suum, et liberavit eum: et venient, et exsultabunt in monte Sion: et gaudebunt de bonis Domini super frumento, vino, et oleo: * Et ultra non esurient
V. Eritque anima eorum quasi hortus irriguus.
R. Et ultra non esurient
V. Gloria Patri...
R. Et ultra non esurient
R. He hath redeemed His people, and ransomed them therefore they shall come and sing in the height of Zion, and shall rejoice in the goodness of the Lord, for wheat, and for wine, and for oil * And they shall hunger no more.
V. And their soul shall be as a watered garden.
R. And they shall hunger no more.
V. Glory be...
R. And they shall hunger no more.

Nocturn II: St Augustine, City of God Book 18 ch 28

Reading 5: From the City of God of St Augustine - As to the Prophet Hosea, the deeper his meaning, the harder to pierce. But somewhat may be gotten out of him, and, as I promised, I will give it here. He saith And it shall come to pass that, in the place where it shall be said unto them, Ye are not My people, there it shall be said unto them Ye are the sons of the living God. This was understood even by the Apostles as a Prophetic witness to the call of the Gentiles, who erst had not been God's people.

R. Super muros tuos Jerusalem constitui custodes: * Tota die et nocte non tacebunt laudare nomen Domini.
V. Praedicabunt populis fortitudinem meam, et annuntiabunt Gentibus gloriam meam.
R. Tota die et nocte non tacebunt laudare nomen Domini.
R. I have set watchmen upon thy walls, O Jerusalem * Which shall never hold their peace day nor night, to praise the name of the Lord.
V. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.
R. Which shall never hold their peace day nor night, to praise the name of the Lord.

Reading 6: And since the converted Gentiles are the spiritual children of Abraham, and are therefore rightly called Israelites, therefore he goeth on, and saith: Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land.

R. Muro tuo inexpugnabili circumcinge nos Domine, et armis tuae potentiae protege nos semper: * Libera Domine Deus Israël clamantes ad te.
V. Erue nos in mirabilibus tuis, et da gloriam nomini tuo.
R. Libera Domine Deus Israël clamantes ad te.
R. Hedge us about with thy wall that cannot be broken down, O Lord, and shield us continually with the arms of thy might. * O Lord God of Israel, deliver them that cry unto thee.
V. Deliver us also according to thy marvellous works, and give glory to thy Name.
R. O Lord God of Israel, deliver them that cry unto thee.

Reading 7: If we went on expounding this, we should water down the flavour of the prophetic draught. Let there be remembered, however, that Corner Stone, and let there be acknowledged those twain walls, (which It bindeth in one,) the Jews and the Gentiles, one called the children of Judah and the other the children of Israel, bound together under One Head, and coming up out of the land.

R. Sustinuimus pacem et non venit: quaesivimus bona, et ecce turbatio: cognovimus Domine peccata nostra: * Non in perpetuum obliviscaris nos.
V. Peccavimus, impie gessimus, iniquitatem fecimus Domine in omnem justitiam tuam.
R. Non in perpetuum obliviscaris nos.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Non in perpetuum obliviscaris nos.
R. We looked for peace, and it came not we asked for good, and behold trouble. We acknowledge, O Lord, our wickedness.* Forget us not for ever.
V. O Lord (our God) we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances.
R. Forget us not for ever.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Forget us not for ever.

Reading 8: Concerning them that are now Israelites according to the flesh, that will not now believe in Christ, but shall believe hereafter, (that is, their children shall believe, for these shall die, and go to their own place,) this same Prophet giveth witness, where he saith The children of Israel shall abide many days without a King, and without a Prince, and without a sacrifice, and without an Altar, and without a Priest, and without oracles. To whom is it not manifest that such is the state of the Jews now.

R. Angustiae mihi sunt unique, et quid eligam ignoro.* Melius est mihi incidere in manus hominum, quam derelinquere legem Dei mei.
V. Si enim hoc egero, mors mihi est: si autem non egero, non effugiam manus vestras.
R. Melius est mihi incidere in manus hominum, quam derelinquere legem Dei mei.
V.  Gloria Patri...
R. Melius est mihi incidere in manus hominum, quam derelinquere legem Dei mei.
R. I am straitened on every side, and know not what to choose. * It is better for me to fall into the hands of men, than to sin against the law of my God.
V. For if I do this thing, it is death unto me and if I do it not, I cannot escape your hands.
R. It is better for me to fall into the hands of men, than to sin against the law of my God.
V. Glory be...
R. It is better for me to fall into the hands of men, than to sin against the law of my God.

Nocturn III: Homily of St Jerome

Reading 9: From the Holy Gospel according to Matthew - At that time, Jesus said to to the people a parable: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. And so on.

Homily of St Jerome - The kingdom of heaven is the proclamation of the Gospel, and that knowledge of the Scriptures, which leadeth unto life, and whereof it is said to the Jews: The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Therefore is this kingdom like to a grain of mustard-seed, which a man took and sowed in his field.

R. Laudabilis populus,* Quem Dominus exercituum benedixit, dicens: Opus manuum mearum tu es, hereditas mea Israël.
V. Beata gens, cujus est Dominus Deus, populus electus in hereditatem.
R. Quem Dominus exercituum benedixit, dicens: Opus manuum mearum tu es, hereditas mea Israël.
R. Blessed is the people * Whom the Lord of hosts hath blessed, saying O Israel thou art the work of Mine own hands, thou art Mine own inheritance.
V. Blessed is the nation whose God is the Lord, and the people whom He hath chosen for His own inheritance.
R. Whom the Lord of hosts hath blessed, saying O Israel thou art the work of Mine own hands, thou art Mine own inheritance.

Reading 10: By the man that sowed it in his field, many understand to be meant the Saviour, because He is the Sower That soweth in the souls of believers; others understand every man that soweth good seed in his own field, that is, in himself and in his own heart.  Who is he that soweth, but our own mind and soul, which take the grain from preaching, and by nourishing it in the soil, cause it to sprout in the field of our own breast?

R. Misit Dominus Angelum suum, et conclusit ora leonum:* Et non contaminaverunt: quia coram eo injustitia inventa non est in me.
V. Misit Deus misericordiam suam, et veritatem suam: animam meam eripuit de medio catulorum leonum.
R. Et non contaminaverunt: quia coram eo injustitia inventa non est in me.

R. The Lord hath sent His angel, and hath shut the lions' mouths, that * They have not hurt me forasmuch as before Him innocency was found in me.
V. God hath sent forth His mercy and His truth, (and delivered) my soul from among the lions' whelps.
R. They have not hurt me forasmuch as before Him innocency was found in me.

Reading 11: The preaching of the Gospel is the least of all doctrines. He that preacheth, for his first lesson, God made man, Christ dead, and the stumbling-block of the Cross, receiveth at first but little credit. Compare such teaching as this with the doctrines of the Philosophers, with their books, their magnificent eloquence, and their rounded sentences, and thou shalt see how the grain of the Gospel, when it is sown, is the humblest of all seeds.

R. Indicabo tibi homo, quid sit bonum: aut quid Dominus requirat a te: * Facere judicium et justitiam, et sollicitum ambulare cum Deo tuo.
V. Spera in Domino, et fac bonitatem, et inhabita terram.
R. Facere judicium et justitiam, et sollicitum ambulare cum Deo tuo.
R. I will show thee, O man, what is good, and what doth the Lord require of thee, but to * Do justice and judgment, and to walk humbly with thy God?
V. l Trust in the Lord, and do good, and dwell in the land.
R. Do justice and judgment, and walk humbly with thy God.

Reading 12: But when the doctrines of men grow up, there is therein nothing piercing, nothing healthy, nothing life-giving. The plant is drooping, and delicate, and soft. There are herbs and grass whereof it may truly be said that the grass withereth and the flower fadeth. . But the grain of Gospel seed, though, when it was sown, it seemed to be the least of all seeds, when once it is rooted in the soul of man, or in the whole world, groweth not into an herb, but becometh a tree so that the birds of the air (whereby we may understand, either the souls of believers, or the (angelic) powers bound to the service of God,) come and lodge in the branches thereof. I consider that the branches of the Gospel tree, which groweth from the grain of mustard-seed, are the divers developments of doctrine, on which the birds above mentioned find resting-places.

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: Matt 13:31-35

Another parable he proposed unto them, saying: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof.  Another parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.  All these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them.  That it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.

St Gertrude** - November 17

The readings (and psalms of) Matins for the feast of St Gertrude depend on whether the feast is Class III or II - for Oblates attached to women's monasteries it will be Class II in the 1962-3 rubrics, and therefore have three Nocturns.

If Class III:

Invitat. Regem Vírginum Dóminum, * Veníte, adorémus.

Invitatory antiphon. The Lord, the King of Virgins, * O come, let us worship.
Hymnus

Mira nocturnis – LR 455
Hymn


Nocturn I (Songs 2:1-5; 8:6-7)

Lectio 1: De Canticis canticorum - Ego flos campi, et lilium convallium.  Sicut lilium inter spinas, sic amica mea inter filias. Sicut malus inter ligna silvarum, sic dilectus meus inter filios. Sub umbra illius quem desideraveram sedi, et fructus ejus dulcis gutturi meo. Introduxit me in   cellam vinariam; ordinavit in me caritatem. Fulcite me floribus, stipate me malis, quia amore langueo.
Reading 1: From the Song of Songs - I am the flower of the field, and the lily of the valleys. As the lily among thorns, so is my love among the daughters.  As the apple tree among the trees of the woods, so is my beloved among the sons. I sat down under his shadow, whom I desired: and his fruit was sweet to my palate.  He brought me into the cellar of wine, he set in order charity in me. Stay me up with flowers, compass me about with apples: because I languish with love.

R.  In caritate perpetua dilexit Gertudem Dominus, ideo attraxit eam ab infantia, et duxit in solitudinem * Et locutus est ad cor eius
V. Sponsavit eam sibi in sempiternum in fide et in misericordia
R. Et locutus est ad cor eius
R. The Lord loved Gertrude in perpetual charity, therefore he drew her to him from infancy, and led her into solitude * and spoke to her in her  heart
V. He espoused her to himself forever in faith and mercy
R.  And spoke to her in her heart

Lectio 2: Pone me ut signaculum super cor tuum,
ut signaculum super brachium tuum, quia fortis est ut mors dilectio, dura sicut infernus æmulatio: lampades ejus lampades ignis atque flammarum. Aquæ multæ non potuerunt extinguere caritatem, nec flumina obruent illam.
Si dederit homo omnem substantiam domus suæ pro dilectione, quasi nihil despiciet eam.

Reading 2: Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames.  Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing.
R. Gertrudis conversa ad Sponsum suum, dicebat: Mihi adhaerere tibi soli, dilecte mi, bonum est.
V. Tunc Dominus acclinatus circumspectebatur eam dicens: Et mihi adhaerere tibi, semper suave est, dilecta mea.
R. Mihi adhaerere tibi soli, dilecte mi, bonum est.


Lectio 3: Gertrúdis, Islébii in Saxónia nata, quinquénnis in monastério Rodardénsi, órdinis sancti Benedícti, virginitátem suam ac seípsam Iesu Christo óbtulit. Sanctam Mechtíldem magístram hábuit, qua duce ad altíssima contemplatiónis dona pervénit. Erga diviníssimum Eucharístiæ sacraméntum et passiónem Dómini tanta caritáte æstuábat, ut, ea   recógitans, ubéribus lácrimis perfunderétur. Multa ad confovéndam pietátem scripsit. Divinárum étiam revelatiónum et prophetíæ dono cláruit. Dénique, flagrantíssimo Dei amóre pótius quam morbo languéscens, vita decéssit, miráculis vivens et post mortem illústris.
Reading 3: Born at Eisleben in Saxony, Gertrude offered her virginity and herself to Jesus Christ in the Benedictine monastery of Rossdorf, when she was five. She had St. Mechtilde for her teacher, and under this guidance attained the highest gifts of contemplation. She burned with such love for the most holy Sacrament of the Eucharist and the Passion of the Lord that when she thought of them she shed tears in profusion. She wrote many things to foster devotion, and was known for the gift of divine revelation and of prophecy. Finally, consumed more by her burning love of God than by sickness, she departed this life, famous for miracles both before and after her death.

R. Posuit in Gertrude tabernaculum suum Altissimus,* Deus in medio eius, non commovebitur
V.  Adiuvabit eam Deus mane diluculo
R. Deus in medio eius, non commovebitur
V.  Gloria Patri...
R.  Deus in medio eius, non commovebitur


Nocturn II

Capit.  Pone me ut signaculum super cor tuum,
ut signaculum super brachium tuum,
quia fortis est ut mors dilectio.
Chapter. Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames.
V. Dilexisti justitiam, et odisti iniquitatem.
R. Propterea unxit te Deus, Deus tuus,
oleo lætitiæ.
V. Thou hast loved justice, and hated iniquity.
R. Therefore God, thy God, hath anointed thee with the oil of gladness.

 If the feast is Class II

Nocturn I


Reading 1: From the Song of Songs 2:1-5
Reading 2: 8:1-2
Reading 3: 8:3-5a
Reading 4: 8:6-7

Nocturn II  (from Liturgical Readings)                                                                                                                                                                                                                                                     
Reading 5: The virgin Gertrude, born at Isleben, in the neighborhood of Mansfield, of most noble parents, at the age of five consecrated her virginity to Christ, to whom she was already mature and marriage­able, in the monastery of the Order of our holy Father Benedict in the city of Rodard. From her very entrance into the religious life she began a form of angelic life, and being educated in the more advanced and divine studies, she came to that perfection of doctrine which the most erudite reasonably look upon with admiration. Outstanding was her contemplation, through which, being illumined with many revelations and heavenly visions by God, she wrote un­der His inspiration books full of divine wisdom.

Reading 6: Although she shone with such great gifts of nature and grace, although she enjoyed divine colloquies and was distinguished by the gift of prophecy and by many miracles, nevertheless, she so be­littled herself that, among the outstanding wonders of the Divine Power, she believed this one to be singular-that the earth should ill sustain her, the most unworthy sinner, as she often called herself.

Reading 7: The heavenly Spouse placed His delights in her purest heart, on which the divine Lover also branded the stigmata of His own wounds with the burning lance of love. From that time on she spoke of nothing but Christ whom she carried in her heart, and who de­clared that He would nowhere be found more at home than in the Sacrament of the Altar, and, after that, in the heart and soul of His beloved one. He attested to the holiness of this same dearest spouse by a word from His own divine mouth when He made it known that, at that time, there was no soul living which was closer to Him, or more pleasing and acceptable.

Reading 8: She venerated with an especial love the Virgin Mother of God, given to her in a particular way by Christ as mother and protectress, whom, together with other citizens of heaven, she frequently be­ held. She was so permeated with a burning love and gratitude to­ward the most holy Sacrament of the Eucharist and the Passion of Christ, that she wholly melted away in tears. By daily suffrages and constant prayers she freed souls subjected to the flames of pur­gatory. She burned continually with zeal to promote the divine honor and to win salvation for her neighbor. And so, when she languished rather from her most fervent love of God than from sick­ness, Christ, accompanied by His most holy Mother, the beloved disciple, and a most beautiful choir of virgins, came to her, and led her soul freed from the bonds of the body and taken into the secret recesses of His Heart by a marvelous opening in His breast, to the heavenly bridal chamber.

Nocturn III (from Liturgical readings)

Reading 9: The reading of the holy Gospel according to St. Matthew - At that time Jesus spoke to his disciples this parable: "The kingdom of heaven will be like ten virgins who took their lamps and went forth to meet the bridegroom and the bride." And so forth.

Homily of St Augustine, bishop - Let us understand, dearly beloved, that this parable refers to all of us, that is, to the universal Church: not only to the hierarchy; nor to the people alone, but rather to all. These five plus five virgins are all the souls of Christians. But, if we may tell you what we feel, with God's inspiration, they are not just any souls whatsoever, but such as have the Catholic faith, and seem to perform good works in the Church of God. And yet, five of them are prudent, and five are foolish. ·

Reading 10: Let us see first why five are named, and why virgins. Every soul in a body is indicated by the number five, because it uses five senses. Whoever, therefore, refrains himself from illicit hearing, illicit smell, illicit taste, illicit touch receives, on account of that integrity the name of virgin. But if it is good to abstain from illicit acts of the senses - and for this reason every Christian soul receives the name virgin - why are five admitted, and five rejected?

Reading 11: They are also virgins, and yet are rejected. It is a small thing that they are virgins and have lamps. They are virgins because of abstention from illicit use of the senses; they have lamps because of their good works, of which the Lord says, "Let your works shine before men." Likewise He says to His disciples, "Let your loins be girt, and lamps burning in:your hands." By girded loins is signified virginity; by burning lamps, good works. If therefore abstinence from illicit thing is good, whence virginity receives its name, and if good works, which are signified by the lamps, are praiseworthy, are five admitted, and five rejected?

Reading 12: The ones He called prudent, the others, foolish. By what shall we judge? How shall we distinguish? By the oil. Oil signifies some­thing great, and very great. Do you not think it charity? We speak inquiringly; we do not rashly make definitions. I will tell you why it seems to me that charity is designated by the oil. The Apostle says: "I show unto you yet a more excellent way. If I speak with the tongues of men and of angels, and have not charity, I am be­come as sounding brass, or a tinkling cymbal." This is the more excellent way, that is, charity, which is rightly symbolized by oil, for oil excels all liquids.

Gospel: St Matthew 25:1-13

Friday after the Third Sunday of November

(Daniel 6:11-24)

Lectio 1: De Daniele Propheta - Viri ergo illi curiosius inquiréntes invenérunt Danielem orántem, et obsecrántem Deum suum, Et accedéntes locúti sunt regi super edicto: Rex, numquid non constituísti, ut omnis homo qui rogaret quemquam de diis et homínibus usque ad dies trigínta, nisi te, rex, mitterétur in lacum leónum? Ad quos respondens rex, ait: Verus est sermo iuxta decretum Medórum atque Persárum, quod prævaricari non licet. Tunc respondéntes dixérunt coram rege: Daniel de fíliis captívitátis Iuda, non curávit de lege tua, et de edicto quod constituísti: sed tribus tempóribus per diem orat obsecratióne sua. Quod verbum cum audísset, rex satis contristátus est; et pro Daniele pósuit cor ut liberaret eum, et usque ad occásum solis laborábat ut erúeret illum. Viri autem illi, intelligéntes regem, dixérunt ei: Scito, rex, quia lex Medórum atque Persárum est, ut omne decretum, quod constitúerit rex, non liceat immutari.
Reading 1: From Daniel the Prophet - Wherefore those men carefully watching him, found Daniel praying and making supplication to his God.  And they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true according to the decree of the Medes and Persians, which it is not lawful to violate. Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer. Now when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to deliver him and even till sunset he laboured to save him. But those men perceiving the king's design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.

R. Super muros tuos Jerusalem constitui custodes: * Tota die et nocte non tacebunt laudare nomen Domini.
V. Praedicabunt populis fortitudinem meam, et annuntiabunt Gentibus gloriam meam.
R. Tota die et nocte non tacebunt laudare nomen Domini.
R. I have set watchmen upon thy walls, O Jerusalem * Which shall never hold their peace day nor night, to praise the name of the Lord.
V. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.
R. Which shall never hold their peace day nor night, to praise the name of the Lord.

Lectio 2: Tunc rex præcepit, et adduxérunt Danielem, et misérunt eum in lacum leónum. Dixítque rex Danieli: Deus tuus, quem colis semper, ipse liberábit te.  Allatusque est lapis unus, et pósitus est super os laci, quem obsignávit rex ánulo suo, et ánulo optimátum suórum, ne quid fieret contra Danielem.  Et ábiit rex in domum suam, et dormívit incœnatus, cibique non sunt alláti coram eo, ínsuper et somnus recéssit ab eo.  Tunc rex primo dilúculo consurgens, festinus ad lacum leónum perréxit;  Appropinquansque lacui, Danielem voce lacrimábili inclamávit, et affátus est eum: Daniel, serve Dei viventis, Deus tuus, cui tu servis semper, putasne váluit te liberare a leónibus?
Reading 2: Then the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: thy God, whom thou always servest, he will deliver thee.And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.  And the king went away to his house and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him. Then the king rising very early in the morning, went in haste to the lions' den:
 And coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living God, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions?

R. Muro tuo inexpugnabili circumcinge nos Domine, et armis tuae potentiae protege nos semper: * Libera Domine Deus Israël clamantes ad te.
V. Erue nos in mirabilibus tuis, et da gloriam nomini tuo.
R. Libera Domine Deus Israël clamantes ad te.
R. Hedge us about with thy wall that cannot be broken down, O Lord, and shield us continually with the arms of thy might. * O Lord God of Israel, deliver them that cry unto thee.
V. Deliver us also according to thy marvellous works, and give glory to thy Name.
R. O Lord God of Israel, deliver them that cry unto thee.

Lectio 3: Et Daniel regi respondens ait: Rex, in ætérnum vive.  Deus meus misit Angelum suum et conclúsit ora leónum, et non nocuérunt mihi: quia coram eo iustítia invénta est in me; sed et coram te, rex, delíctum non feci.  Tunc veheménter rex gavisus est super eo, et Danielem præcepit edúci de lacu; edúctusque est Daniel de lacu, et nulla lǽsio invénta est in eo, quia credidit Deo suo.  Iubénte autem rege, adducti sunt viri illi qui accusaverant Danielem, et in lacum leónum missi sunt, ipsi, et fílii, et uxores eórum: et non pervenérunt usque ad paviméntum laci, donec arríperent eos leones, et ómnia ossa eórum comminuérunt.

Reading 3: And Daniel answering the king, said: O king, live for ever: My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea and before thee, O king, I have done no offence. Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God. And by the king's commandment, those men were brought that had accused Daniel: and they were cast into the lions' den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.

R. Sustinuimus pacem et non venit: quaesivimus bona, et ecce turbatio: cognovimus Domine peccata nostra: * Non in perpetuum obliviscaris nos.
V. Peccavimus, impie gessimus, iniquitatem fecimus Domine in omnem justitiam tuam.
R. Non in perpetuum obliviscaris nos.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Non in perpetuum obliviscaris nos.
R. We looked for peace, and it came not we asked for good, and behold trouble. We acknowledge, O Lord, our wickedness.* Forget us not forever.
V. O Lord (our God) we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances.
R. Forget us not forever.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Forget us not forever.

Thursday after the Third Sunday of November

(Daniel 5:1-6a; 13-17; 25-31)

Lectio 1: De Daniele Propheta - Baltássar rex fecit grande convívium optimátibus suis mille, et unusquísque secúndum suam bibébat ætátem. Præcépit ergo iam temulentus, ut afferéntur vasa áurea et argentea, quæ asportáverat Nabuchodónosor pater eius de templo, quod fuit in Ierúsalem, ut bíberent in eis rex, et optimátes eius uxorésque eius et concubinæ. Tunc alláta sunt vasa aurea, et argentea, quæ asportaverat de templo, quod fuerat in Ierúsalem, et bibérunt in eis rex, et optimátes eius, uxores et concubinæ illíus. Bibébant vinum, et laudábant deos suos aureos et argenteos, æreos, ferreos, ligneósque et lapídeos. In eádem hora apparuérunt digiti, quasi manus hóminis scribéntis contra candelabrum in superficie paríetis aulæ regiæ; et rex aspíciebat artículos manus scribéntis. Tunc fácies regis commutáta est, et cogitatiónes eius conturbábant eum.

Reading 1: From Daniel the prophet - Baltasar the king made a great feast for a thousand of his nobles: and every one drank according to his age. And being now drunk he commanded that they should bring the vessels of gold and silver which Nabuchodonosor his father had brought away out of the temple, that was in Jerusalem, that the king and his nobles, and his wives and his concubines, might drink in them.  Then were the golden and silver vessels brought, which he had brought away out of the temple that was in Jerusalem: and the king and his nobles, his wives and his concubines, drank in them. They drank wine, and praised their gods of gold, and of silver, of brass, of iron, and of wood, and of stone. In the same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick upon the surface of the wall of the king's palace: and the king beheld the joints of the hand that wrote. Then was the king's countenance changed, and his thoughts troubled him.

R. Vidi Dominum sedentem super solium excelsum et elevatum, et plena erat omnis terra majestate ejus: * Et ea, quae sub ipso erant, replebant templum.
V. Seraphim stabant super illud: sex alae uni, et sex alae alteri.
R. Et ea, quae sub ipso erant, replebant templum.
R. I saw the Lord sitting upon a throne, high and lifted up, and the whole earth was full of His glory * And His train filled the temple.
V. Above it stood the Seraphim each one had six wings.
R. And His train filled the temple.


Lectio 2: Igitur introdúctus est Daniel coram rege: ad quem præfátus rex ait: Tu es Daniel de fíliis captívitátis Iudæ, quem adduxit pater meus rex de Iudæa?  Audívi de te, quóniam spíritum deórum habeas, et sciéntia, intellegentiáque ac sapiéntia ampliores inventæ sunt in te.  Et nunc introgréssi sunt in conspéctu meo sapiéntes magi, ut scripturam hanc légerent, et interpretatiónem eius índicarent mihi; et nequivérunt sensum huius sermónis edicere.  Porro ego audívi de te, quod possis obscura interpretári, et ligáta dissolvere; si ergo vales scripturam légere, et interpretatiónem eius indicáre mihi, púrpura vestiéris, et torquem áuream circa collum tuum habébis et tértius in regno meo princeps eris.  Ad quæ respóndens Daniel, ait coram rege: Munera tua sint tibi, et dona domus tuæ álteri da; scripturam autem legam tibi, rex, et interpretatiónem eius osténdam tibi.

Reading 2: Then Daniel was brought in before the king. And the king spoke, and said to him: Art thou Daniel of the children of the captivity of Juda, whom my father the king brought out of Judea? I have heard of thee, that thou hast the spirit of the gods, and excellent knowledge, and understanding, and wisdom are found in thee.
And now the wise men the magicians have come in before me, to read this writing, and shew me the interpretation thereof: and they could not declare to me the meaning of this writing.  But I have heard of thee, that thou canst interpret obscure things, and resolve difficult things: now if thou art able to read the writing, and to shew me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom. To which Daniel made answer, and said before the king: thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, O king, and shew thee the interpretation thereof.

R. Aspice Domine de sede sancta tua, et cogita de nobis: inclina Deus meus aurem tuam, et audi: * Aperi oculos tuos, et vide tribulationem nostram.
V. Qui regis Israël, intende, qui deducis velut ovem Joseph.
R. Aperi oculos tuos, et vide tribulationem nostram.
R. Look down, O Lord, from the dwelling-place of thine holiness, and take thought for us. O my God, incline thine ear, and hear. * Open thine eyes, and behold our desolation.
V. Give ear, O Shepherd of Israel, Thou That leadest Joseph like a flock.
R. Open thine eyes, and behold our desolation.

Lectio 3: Hæc est autem scriptúra, quæ digésta est: Mane, Thecel, Phares, Et hæc est interpretátio sermónis: Mane, numerávit Deus regnum tuum, et complevit illud; Thecel, appénsus es in statera, et invéntus es minus habens; Phares, divisum est regnum tuum, et datum est Medis, et Persis.  Tunc, iubénte rege, indútus est Daniel púrpura, et circúmdata est torques aurea collo eius: et prædicátum est de eo quod haberet potestátem tértius in regno suo. Eádem nocte interfectus est Baltássar rex Chaldæus, Et Daríus Medus successit in regnum, annos natus sexagínta duos.

Reading 3: And this is the writing that is written: MANE, THECEL, PHARES. And this is the interpretation of the word. MANE: God hath numbered thy kingdom, and hath finished it. THECEL: thou art weighed in the balance, and art found wanting. PHARES: thy kingdom is divided, and is given to the Medes and Persians. Then by the king's command Daniel was clothed with purple, and a chain of gold was put about his neck: and it was proclaimed of him that he had power as the third man in the kingdom. The same night Baltasar the Chaldean king was slain. And Darius the Mede succeeded to the kingdom, being threescore and two years old.

R. Aspice Domine, quia facta est desolata civitas plena divitiis, sedet in tristitia domina Gentium: * Non est qui consoletur eam, nisi tu Deus noster.
V. Plorans ploravit in nocte, et lacrimae ejus in maxillis ejus.
R. Non est qui consoletur eam, nisi tu Deus noster.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Non est qui consoletur eam, nisi tu Deus noster.
R. Consider, O Lord, how that the city sitteth solitary that was full of riches; how is she become as a widow, she that was great among the nations; * She hath none to comfort her, save thee, O our God.
V. She weepeth sore in the night, and her tears are on her cheeks.
R. She hath none to comfort her, save thee, O our God.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. She hath none to comfort her, save thee, O our God.