Eighteenth Sunday after Pentecost/Fourth Sunday of September

Nocturn I: (Fourth Sunday of September)

Reading 1: From the beginning of the book of Judith - Now Arphaxad king of the Medes had brought many nations under his dominions, and he built a very strong city, which he called Ecbatana, Of stones squared and hewed: he made the walls thereof seventy cubits broad, and thirty cubits high, and the towers thereof he made a hundred cubits high. But on the square of them, each side was extended the space of twenty feet.  And he made the gates thereof according to the height of the towers: And he gloried as a mighty one in the force of his army and in the glory of his chariots.

R. Adonai, Dómine, Deus magne et mirábilis, qui dedísti salútem in manu féminæ, * Exáudi preces servórum tuórum.
V. Benedíctus es, Dómine, qui non derelinquis præsuméntes de te, et de sua virtúte gloriántes humilias.
R. Exáudi preces servórum tuórum.
R. O Adonai, O Lord God, Thou art great and glorious. Who hast given salvation into the hand of a woman: * Graciously hear the prayers of thy servants.
V. Blessed art Thou, O Lord, Who failest none that put their trust in thee, and humblest such as boast themselves in their own strength.
R. Graciously hear the prayers of thy servants.

Reading 2: Now in the twelfth year of his reign, Nabuchodonosor king of the Assyrians, who reigned in Ninive the great city, fought against Arphaxad and overcame him, In the great plain which is called Ragua, about the Euphrates, and the Tigris, and the Jadason, in the plain of Erioch the king of the Elicians. Then was the kingdom of Nabuchodonosor exalted, and his heart was elevated: and he sent to all that dwelt in Cilicia and Damascus, and Libanus, And to the nations that are in Carmelus, and Cedar, and to the inhabitants of Galilee in the great plain of Asdrelon, And to all that were in Samaria, and beyond the river Jordan even to Jerusalem, and all the land of Jesse till you come to the borders of Ethiopia.

R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super liberos nostros: ipsi montes nolunt recipere fugam nostram: * Dómine, miserére.
V. Peccávimus cum pátribus nostris, iniúste egimus, iniquitátem fécimus.
R. Dómine, miserére.
R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.
V. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.
R. Lord, have mercy.

Reading 3: To all these Nabuchodonosor king of the Assyrians, sent messengers:  But they all with one mind refused, and sent them back empty, and rejected them without honour. Then king Nabuchodonosor being angry against all that land, swore by his throne and kingdom that he would revenge himself of all those countries.

R. Benedícat te Dóminus in virtúte sua, qui per te ad níhilum redégit inimícos nostros:  * Ut non defíciat laus tua de ore hóminum.
V. Benedíctus Dóminus qui creávit cælum et terram; quia hódie nomen tuum ita magnificávit.
R. Ut non defíciat laus tua de ore hóminum.

R. The Lord bless thee by His power, Who hath brought our enemies to nought through thee.* And may the praise of thee never fail from the mouth of men.
V. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified thy name this day.
R. And may the praise of thee never fail from the mouth of men.

Reading 4:  In the thirteenth year of the reign of Nabuchodonosor, the two and twentieth day of the first month, the word was given out in the house of Nabuchodonosor king of the Assyrians, that he would revenge himself.  And he called all the ancients, and all the governors, and his officers of war, and communicated to them the secret of his counsel:  And he said that his thoughts were to bring all the earth under his empire.

R: Vos qui in turribus estis aperite portas dominus omnipotens fecit virtutem * Et victoriam dedit de inimicis nostris
V: Laudate dominum deum nostrum qui non deseruit sperantes in se
R:  Et victoriam dedit de inimicis nostris
V Gloria Patri
V: Laudate dominum deum nostrum qui non deseruit sperantes in se
R: You who are in the towers, open the gates for God is with us, who hath shewn his power in Israel.* And has given us victory over our enemies
V: Praise ye the Lord our God, who hath not forsaken them that hope in him.
R: And has given us victory over our enemies
V: Glory be...
R: And has given us victory over our enemies

Nocturn II: St Ambrose on Elijah and fasting

Reading 5: From the book of St Ambrose on Elijah and fasting - It is not for kings to drink wine, nor for princes strong drink, lest they drink and forget the law. The rulers drank wine even unto drunkenness, who planned to deliver themselves into the hand of Holofernes, captain of the host of the King of the Assyrians but the woman Judith drank not, who fasted all the days of her widowhood, saving the solemn Feast-days. She went forth in the harness of this abstinence, and over - reached the whole army of the Assyrians. By the clear thought of her soberness she took away the head of Holofernes, kept her chastity, and carried off the victory.

R. Nos alium Deum nescímus præter Dóminum, in quo sperámus: * Qui non déspicit nos, nec ámovet salútem suam a genere nostro.
V. Indulgéntiam ipsíus fusis lácrimis postulemus, et humiliémus illi ánimas nostras.
R. Qui non déspicit nos, nec ámovet salútem suam a genere nostro.
R. We know no strange God before the Lord. In Him we trust. * He despiseth us not, neither putteth He away His salvation from our nation.
V. His mercy let us seek with tears, and humble our souls before Him.
R. He despiseth us not, neither putteth He away His salvation from our nation.

Reading 6: Armed with fasting, she entered the camp of the strangers he lay soaked in wine, so that he could not feel the blow that slew him. And thus the fast of one woman overthrew the countless armies of the Assyrians. Esther also became fairer by fasting for the Lord gave favour unto her for her soberness. She delivered all her nation, that is, the whole people of the Jews, from the fierceness of persecution, so that she brought down the King himself under her will.

R. Dominator, Dómine, cælórum et terræ, Creator aquárum, Rex univérsæ creaturæ: * Exáudi oratiónem servórum tuórum.
V. Tu, Dómine, cui humílium semper et mansuetórum plácuit deprecátio.
R. Exáudi oratiónem servórum tuórum.
R. O Lord, Ruler of the heavens and of the earth, Maker of the waters, King of every creature, * Graciously hear the prayer of thy servants.
V. Thou, O Lord, unto Whom the supplications of the humble and meek are alway well-pleasing
R. Graciously hear the prayer of thy servants.

Reading 7: Thus also (Esther) who fasted three days, and washed her body with water, found greater favour, and obtained vengeance, whereas Haman, who boasted himself at the King's table, paid the penalty of his drunkenness, even while yet he was in his cups. Fasting, therefore, is a sacrifice of reconciliation, a means of strength, whereby in the might of grace, women wax manful.

R. Dómine Deus, qui cónteris bella ab inítio, éleva brachium tuum super Gentes, quæ cógitant servis tuis mala:  * Et déxtera tua glorificétur in nobis.
V. Allíde virtútem eórum in virtúte tua; cadat robur eórum in iracúndia tua.
R. Et déxtera tua glorificétur in nobis.
R. O Lord God, That breakest the battles from of old, lift up thine arm against the Gentiles, that devise evil against thy servants.* And let thy right hand be glorified in us.
V. Throw down their strength in thy power, and bring down their force in thy wrath.
R. And let thy right hand be glorified in us.

Reading 8: Fasting knoweth not usury, nor the gain of the usurer the faster's table smelleth not of usury, but the fast itself giveth favour to them that sit at meat. A banquet is all the pleasanter after hunger, whereas by constant use it becometh unattractive, and when it is long carried on cometh to be lightly esteemed. Fasting is a good sauce for meat. The keener the appetite, the more toothsome the food.

R: Spem in alium nunquam habui praeterquam in te, Deus Israel: * Qui irasceris et propitius eris et omnia peccata hominum in tribulatione dimittis.
V: Domine Deus Creator caeli et terrae respice humilitatem nostram.
R: Qui irasceris et propitius eris et omnia peccata hominum in tribulatione dimittis.
V: Gloria Patri..
R: Qui irasceris et propitius eris et omnia peccata hominum in tribulatione dimittis.
R: I have never put my hope in any other
but in Thee, God of Israel * Who canst show both wrath and graciousness, and who absolves all the sins of suffering man.
V: Lord God, Creator of Heaven and Earth Regard our humility.
R: Who canst show both wrath and graciousness, and who absolves all the sins of suffering man.
V: Glory be...
R: Who canst show both wrath and graciousness, and who absolves all the sins of suffering man

Nocturn III (18th Sunday)

Reading 9: From the Holy Gospel according to Matthew: At that time Jesus entered into a ship, and passed over, and came into His own city. And so on.

Homily of St Maximus, bishop - This day's reading hath shown us an instance of how Christ, in those things which He did as Man, worked deep works of God, and by things which were seen wrought things which were not seen. The Evangelist saith Jesus " entered into a ship, and passed over, and came into His Own city." Was not This He Who had once parted the waves hither and thither, and made the dry ground appear at the bottom of the sea, so that His people Israel passed dry-shod between masses of water standing still, as through an hollow glen in a mountain.

R. Conforta me, Rex, Sanctórum principátum tenens: * Et da sermónem rectum et bene sonántem in os meum.
V. Dómine, Rex univérsæ potestátis, convérte consílium eórum super eos.
R. Et da sermónem rectum et bene sonántem in os meum.
R. Strengthen me, O King, Who reignest over the holy ones. * Put Thou in my mouth clear and well-sounding words.
V. O Lord, King of all forces, turn back their device upon themselves.
R. Put Thou in my mouth clear and well-sounding words.

Reading 10: Was not This He Who made the depths of the sea solid under the feet of Peter, so that the watery path offered a firm way for human footsteps.Therefore then denied He unto Himself a like service from the sea, but crossed over that narrow lake at the cost of a voyage on shipboard " He entered into a ship, and passed over."

R. Meménto mei, Dómine Deus, in bonum: * Et ne deleas miseratiónes meas, quas feci in domo Dei mei et in cæremoniis ejus.
V. Recordare mei, Dómine, Deus meus.
R. Et ne deleas miseratiónes meas, quas feci in domo Dei mei et in cæremoniis ejus.
R. Remember me for good, O Lord God, * And put not away my works of mercy, which I have wrought in the house of my God, and in the times of His solemn rites.
V. Remember me, O Lord my God
R. And put not away my works of mercy, which I have wrought in the house of my God, and in the times of His solemn rites.

Reading 11: What wonder, my brethren Christ came to take our weakness upon Him, that He might n make us partakers of His strength to seek the things of men, that He might give to men the things of God to receive insults, that He might bestow honours to bear weariness, that He might grant rest for the physician that is himself beset by no frailties, knoweth not how to treat the frailties of others, nor he that is not weak with the weak, how to make the weak strong.

R: Laudate Dominum Deum nostrum qui non deseruit sperantes in se et in me adimplevit misericordiam suam * Quam promisit domui Israel
V: Confitemini illi quoniam bonus, quoniam in sæculum misericordia ejus.
R: Quam promisit domui Israel
R: Praise ye the Lord our God, who hath not forsaken them that hope in him And by me he hath fulfilled his mercy * Which he promised to the house of Israel:
V: Give glory to him, because he is good, because his mercy endureth for ever.
R: Which he promised to the house of Israel: 

Reading 12: Therefore, if Christ had abode still in His strength, He had in no wise been a fellow of men if in Him Flesh had not run the way of flesh, then had it been idle for Him to have taken Flesh at all. " He entered into a ship, and passed over, and came into His Own city." The Lord, the Maker of the world, and of all things that are therein, having been pleased for our sakes to prison Himself in our flesh, began to have an human home, and to be a citizen of a Jewish city Himself the Father of all, to have parents and all, that His love might invite, His charity draw, His tenderness bind, His gentleness persuade them whom His Kingship had scared, His awfulness scattered, and His power terrified out of His dominion.

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: Matthew 9:1-8

And entering into a boat, he passed over the water and came into his own city. And behold they brought to him one sick of the palsy lying in a bed. And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are forgiven thee.  And behold some of the scribes said within themselves: He blasphemeth.  And Jesus seeing their thoughts, said: Why do you think evil in your hearts? Whether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk?  But that you may know that the Son of man hath power on earth to forgive sins, (then said he to the man sick of palsy,) Arise, take up thy bed, and go into thy house. And he arose, and went into his house. And the multitude seeing it, feared, and glorified God that gave such power to men.

Ember Saturday of September

The readings for Ember Saturday are from St Gregory's Homily 31 on the Gospels.  Note that the responsories are not the same as those used in the Roman Office.

Reading 1: Continuation of the Holy Gospel according to Luke: At that time, Jesus spake unto the multitudes this parable: A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, and found none. And so on.

Our Lord and Redeemer speaketh unto us sometimes by words, and sometimes by deeds, sometimes one thing by words, and another by deeds, and sometimes the same thing both by word and deed. In the portion of the Gospel which hath this day been read, ye have heard, my brethren, two things, the parable of the fig-tree and the history of the woman which was bowed together. In both is a manifestation of the Lord's mercy, but in the one by a parable, in the other by an example. But the barren fig-tree signifieth the same thing as doth the woman bowed together, and the patience shown to the fig-tree the same thing as doth the healing of the woman bowed together.

R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super liberos nostros: ipsi montes nolunt recipere fugam nostram:
* Dómine, miserére.
V. Peccávimus cum pátribus nostris, iniúste egimus, iniquitátem fécimus.
R. Dómine, miserére.
R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.
V. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.
R. Lord, have mercy.

Reading 2: What is the fig-tree a type, but of mankind? Of what is the woman bowed together by a spirit of infirmity a type, but of the same mankind? Man was originally placed in a garden like the fig-tree, and created upright like the woman, but man fell away by his own willful fault like the fig-tree he brought forth no fruit like the woman he ceased to stand straight. When he willfully went into sin, because he would not bring forth the fruit of obedience, he lost his uprightness. The nature which had been created in the image of God, continued not in honour, but cast aside the state wherein it had been placed and made. The lord of the vineyard came thrice to the fig-tree, for God hath come in hope, and in warning, seeking fruit from mankind under three successive dispensations, that is to say, before the law, under the law, and under grace.

R: Audite filii mei, patrem vestrum: servite Domino in veritate, et inquirite ut faciatis quæ placita sunt illi: et filiis vestris mandate * Ut faciant justitias et eleemosynas,
V: Ut sint memores Dei, et benedicant eum in omni tempore in veritate, et in tota virtute sua.
R: Ut faciant justitias et eleemosynas
R: Hearken my children, to your father: serve the Lord in truth, and seek to do the things that please him: and command your children:* That they do justice and almsdeeds
V: That they be mindful of God, and bless him at all times in truth, and with all their power.
R: That they do justice and almsdeeds

Reading 3: It came before the law, in that by natural understanding, He let all know by example of Himself, what and how they should do toward their neighbor. In the law He came teaching. After the law He came by grace, opening, manifesting His merciful Presence. But after all these three years He yet hath to complain that He findeth no fruit upon the fig-tree, for there are still some degraded minds which the inborn voice of the natural law doth not control, which the commandments do not teach, and which the wonders of the Incarnation itself do not convert. Of what is the dresser of the vineyard a type, but of the Episcopacy? For these are they who have the government in the Church, and are therefore truly called the dressers of the Lord's vineyard.

R. Benedícat te Dóminus in virtúte sua, qui per te ad níhilum redégit inimícos nostros:  * Ut non defíciat laus tua de ore hóminum.
V. Benedíctus Dóminus qui creávit cælum et terram; quia hódie nomen tuum ita magnificávit.
R. Ut non defíciat laus tua de ore hóminum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut non defíciat laus tua de ore hóminum.
R. The Lord bless thee by His power, Who hath brought our enemies to nought through thee.
* And may the praise of thee never fail from the mouth of men.
V. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified thy name this day.
R. And may the praise of thee never fail from the mouth of men.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. And may the praise of thee never fail from the mouth of men.

Feast of St Matthew (September 21)

Nocturn I: (Common of Evangelists)

Reading 1:  From the beginning of the book of Ezekiel - Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, when I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw the visions of God. On the fifth day of the month, the same was the fifth year of the captivity of king Joachin, The word of the Lord came to Ezechiel the priest the son of Buzi in the land of the Chaldeans, by the river Chobar: and the hand of the Lord was there upon him.

R. Ecce ego mitto vos sicut oves in médio lupórum, dicit Dóminus: * Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ.
V. Dum lucem habétis, crédite in lucem, ut fílii lucis sitis.
R. Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ.
R. Behold, I send you as sheep in the midst of wolves, said the Lord: * Be ye, therefore, wise as serpents and simple as doves.
V. Whilst you have the light, believe in the light, that you may be the children of light.
R. Be ye therefore wise as serpents and simple as doves.

Reading 2: And I saw, and behold a whirlwind came out of the north: and a great cloud, and a fire infolding it, and brightness was about it: and out of the midst thereof, that is, out of the midst of the fire, as it were the resemblance of amber. And in the midst thereof the likeness of four living creatures: and this was their appearance: there was the likeness of a man in them. Every one had four faces, and every one four wings. Their feet were straight feet, and the sole of their foot was like the sole of a calf's foot, and they sparkled like the appearance of glowing brass.

R. Tóllite iugum meum super vos, dicit Dóminus, et díscite a me, quia mitis sum et húmilis corde: * Iugum enim meum suáve est, et onus meum leve.
V. Et inveniétis réquiem animábus vestris.
R. Iugum enim meum suáve est, et onus meum leve.
R. Take up my yoke upon you, said the Lord, and learn of me, because I am meek, and humble of heart. * For my yoke is sweet and my burden light.
V. And you shall find rest to your souls.
R. For my yoke is sweet and my burden light.

Reading 3: And they had the hands of a man under their wings on their four sides: and they had faces, and wings on the four sides, And the wings of one were joined to the wings of another. They turned not when they went: but every one went straight forward. And as for the likeness of their faces: there was the face of a man, and the face of a lion on the right side of all the four: and the face of an ox, on the left side of all the four: and the face of an eagle over all the four.

R. Dum stetéritis ante reges et prǽsides, nolíte cogitáre quómodo aut quid loquámini:* Dábitur enim vobis in illa hora, quid loquámini.
V. Non enim vos estis qui loquímini: sed Spíritus Pátris vestri, qui lóquitur in vobis.
R. Dábitur enim vobis in illa hora, quid loquámini.
R. But when they shall deliver you up to the judges, take no thought how or what to speak:
* for it shall be given you in that hour what to speak:
V. For it is not you that speak, but the spirit of your Father that speaketh in you.
R. For it shall be given you in that hour what to speak.

Reading 4: And their faces, and their wings were stretched upward: two wings of every one were joined, and two covered their bodies: And every one of them went straight forward: whither the impulse of the spirit was to go, thither they went: and they turned not when they went.

R: Fuerunt sine querela ante Dominum, et ab invicem non sunt separati; * Calicem Domini biberunt et amici Dei facti sunt.
V: Tradiderunt corpora sua ad supplicia;
ideo coronantur et accipiunt palmam
R: Calicem Domini biberunt et amici Dei facti sunt.
V: Gloria Patri..
R: Tradiderunt...
R: They were without blame before the Lord and were not divided from each other. * They drank from the Lord's chalice and were made friends of God.
V: They handed their bodies to chastisement for the sake of God and therefore they are crowned and accept the palm
R: They drank from the Lord's chalice and were made friends of God.

Nocturn II

Reading 5: It came to pass one day at Capernaum, that Christ went forth, and saw a publican, named Levi, sitting at the receipt of custom; and He said unto him: Follow Me. And he left all, rose up, and followed Him. And Levi made Him a great feast in his own house. This Levi is the Apostle and Evangelist Matthew. After that Christ was risen again from the dead, and while he was yet in Judea, before he set forth for that land which had fallen to the lot of his preaching, he wrote the Gospel of Jesus Christ in the Hebrew tongue, for the sake of them of the circumcision who had believed. His was the first written of the four Gospels. Thereafter he went to Ethiopia, and there preached the Gospel, confirming his preaching with many miracles.

R. Vidi coniúnctos viros, habéntes spléndidas vestes, et Ángelus Dómini locútus est ad me, dicens:* Isti sunt viri sancti facti amíci Dei.
V. Vidi Ángelum Dei fortem, volántem per médium cælum, voce magna clamántem et dicéntem.
R. Isti sunt viri sancti facti amíci Dei.
R. I saw men standing together, clad in shining raiment, and the Angel of the Lord spake unto me, saying * These men are holy, for they are the friends of God.
V. I saw a strong Angel of God fly into the midst of heaven, saying with a loud voice
R. These men are holy, for they are the friends of God.

Reading 6: Of his miracles, the most notable was that he raised the King's daughter from the dead, and thereby brought to believe in Christ the King her father, his wife, and all that region. After that the King was dead, Hirtacus, who came after him, was fain to take his daughter Iphigenia to wife, but by the exhortation of Matthew she had made vow of her maidenhood to God, and stood firm to that holy resolution, for which cause Hirtacus commanded to slay the Apostle at the Altar while he was performing the mystery. He crowned the dignity of the Apostleship with the glory of martyrdom upon the 21 st day of September. His body had been brought to Salerno, where it was afterwards buried in a Church dedicated in his name during the papacy of Gregory VII, and there it is held in great worship and sought to by great gatherings of people.

R. Beáti estis, cum maledíxerint vobis hómines, et persecúti vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me: * Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis.
V. Cum vos óderint hómines, et cum separáverint vos, et exprobráverint, et eiécerint nomen vestrum tamquam malum propter Fílium hóminis.
R. Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis.
R. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake;* Rejoice, and be exceeding glad, for great is your reward in heaven.
V. When men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake.
R. Rejoice, and be exceeding glad, for great is your reward in heaven.

Reading 7: From the Exposition of St Gregory the Great on the Prophet Ezekiel - The Prophet writeth very minutely touching the four holy living creatures, whom he saw in the spirit as being to come. He saith Every one had four faces, and every one had four wings. What signifieth the face save likeness whereby we are known? or wings, save the power to fly? since it is by the face that man is known from man, and by their wings that the birds' bodies are carried up into the air. So the face pertaineth to certitude, and the wings to contemplation. With certitude we are known of God Almighty, Who saith: I am the Good Shepherd, and know My sheep, and am known of Mine.  And again: I know whom I have chosen.

R. Isti sunt triumphatóres et amíci Dei, qui contemnéntes iussa príncipum, meruérunt præmia ætérna: * Modo coronántur, et accípiunt palmam.
V. Isti sunt qui venérunt ex magna tribulatióne, et lavérunt stolas suas in sánguine Agni.
R. Modo coronántur, et accípiunt palmam.

R. These are they which have conquered, and are become the friends of God, who recked not of the commandments of princes, and earned the everlasting reward. * And now have they crowns on their heads, and palms in their hands.
V. These are they which came out of great tribulation, and have washed their robes in the blood of the Lamb.
R. And now have they crowns on their heads, and palms in their hands.

Reading 8: And by contemplation, whereby we rise above ourselves, we as it were fly heavenwards."Verily one had four faces" four faces, that is, and one body. If thou seek to know what Matthew teacheth concerning the Incarnation of the Lord, he teacheth no other doctrine than teacheth Mark, or Luke, or John. If thou seek to know what John teacheth, it is beyond all doubt that his doctrine is the doctrine of Matthew, and Mark, and Luke. If thou ask concerning Mark, he hath that which hath Matthew, and John, and Luke. If thou wilt know of Luke, know that he teacheth as doth Matthew, and Mark, and John.

 R: Constitues eos principes super omnem terram memores erun nominis tui Domine memores erunt nominis tui * In omni progenie et generatione
V: Nimis honorificati sunt amici tui, Deus; nimis confortatus est principatus eorum.
R: In omni progenie et generatione
V: Gloria Patri...
R: In omni progenie et generatione
R: Thou shalt make them princes over all the earth.They shall remember thy name * Throughout all generations.
V: Thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened.
R: Throughout all generations.
V: Glory be...
R: Throughout all generations. 

Nocturn III 

Reading 9: From the Holy Gospel according to Matthew: At that time, Jesus saw a man, named Matthew, sitting at the receipt of custom; and He saith unto him Follow Me. And so on.

Homily of St Jerome - The other Evangelists, out of tenderness towards the reputation and honour of Matthew, have abstained from speaking of him as a publican by his ordinary name, and have called him Levi. Both names were his. But Matthew himself, according to what Solomon saith: The just man is the first to accuse himself, and again, in another place: Declare thou thy sins that thou mayest be justified, doth plainly call himself Matthew the publican, to show unto his readers that none need be hopeless of salvation if he will but strive to do better, since he himself had been all of a sudden changed from a publican into an Apostle.

R. Isti sunt qui vivéntes in carne, plantavérunt Ecclésiam sánguine suo: * Cálicem Dómini bibérunt, et amíci Dei facti sunt.
V. In omnem terram exívit sonus eórum, et in fines orbis terræ verba eórum.
R. Cálicem Dómini bibérunt, et amíci Dei facti sunt.
R. These are they who while yet they lived in the flesh, planted the Church in their own blood;* They drank of the Lord's cup, and became the friends of God.
V. Their sound is gone out through all the earth, and their words to the ends of the world.
R. They drank of the Lord's cup, and became the friends of God.

Reading 10: Porphyry and the Emperor Julian (the Apostate) will have it that the account of this call of Matthew is either a stupid blunder on the part of a lying writer, or else that it showeth what fools they were who followed the Saviour, to go senselessly after any one who called them. But there can be no doubt that before the Apostles believed they had considered the great signs and works of power which had gone before.

R. Isti sunt viri sancti, quos elégit Dóminus in caritáte non ficta, et dedit illis glóriam sempitérnam: * Quorum doctrína fulget Ecclésia, ut sole luna.
V. Sancti per fidem vicérunt regna: operáti sunt iustítiam.
R. Quorum doctrína fulget Ecclésia, ut sole luna.
R. These men are saints, whom the Lord hath chosen in love unfeigned, and hath given them glory everlasting. These are they * By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun.
V. The saints through faith subdued kingdoms, wrought righteousness.
R. By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun.

Reading 11: Moreover, the glory and majesty of the hidden God, which shone somewhat through the Face of the Man Christ Jesus, were enough to draw them which gazed thereon, even at first sight. For if there be in a stone a magnetic power which can make rings and straws and rods come and cleave thereunto, how much more must not the Lord of all creatures have been able to draw unto Himself them whom He called?

R: Qui sunt isti qui ut nubes volant,* Et quasi columbae ad fenestras suas?
V: In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
R: Et quasi columbae ad fenestras suas?
R: Who are these, that fly as clouds, * And as doves to their windows?
V: Their sound hath gone forth into all the earth: and their words unto the ends of the world.
R: And as doves to their windows? 

Reading 12: And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him. They saw how that a publican who had turned to better things had found a place of repentance, and therefore they also hoped for salvation. It was not, as the Scribes and Pharisees complained, sinners clinging to their sinfulness who came to Jesus, but sinners repenting, as indeed appeareth from the next words of the Lord, where He saith: I will have mercy and not sacrifice; for I am not come to call the righteous, but sinners to repentance. The Lord went to eat with sinners to the end that He might have occasion to teach, and to break spiritual bread unto them which bade Him.

R. Non sunt loquelae neque sermones, quorum no audiantur voces eorum * In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
V. Nimis honorati sunt amici tui Deus, nimis confortatus est principatus eorum.
R. In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
V: Gloria Patri
R. In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
R. There are no speeches nor languages, where their voices are not heard.* Their sound hath gone forth into all the earth: and their words unto the ends of the world.
V. Your friends O Lord * are made exceedingly honourable: their principality is exceedingly strengthened.
R. Their sound hath gone forth into all the earth: and their words unto the ends of the world.
V: Glory be...
R. Their sound hath gone forth into all the earth: and their words unto the ends of the world.


Gospel: Matthew 9

As he passed further on his way, Jesus saw a man called Matthew sitting at work in the customs-house, and said to him, Follow me; and Matthew rose from his place and followed him.  And afterwards, when he was taking a meal in the house, many publicans and sinners were to be found at table with him and his disciples.  The Pharisees saw this, and asked his disciples, How comes it that your master eats with publicans and sinners?  Jesus heard it, and said, It is not those who are in health that have need of the physician, it is those who are sick.  Go home and find out what the words mean, It is mercy that wins favour with me, not sacrifice. I have come to call sinners, not the just.

Ember Wednesday of September

Note that the responsories are not the same as those used in the Roman Office.

Reading 1: Continuation of the Holy Gospel according to Mark - At that time, one of the multitude answered and said unto Jesus: Master, I have brought unto thee my son, which hath a dumb spirit. And so on.

Homily by the Venerable Bede, Priest at Jarrow - Concerning this possessed person whom the Lord healed, after that He was come down from the mount, Mark saith that he was deaf and dumb, and that he was lunatic. He was a figure of them of whom it is said: A fool changeth as the moon. These are they who continue never in one stay, but change now to one sin, and now to another, waxing and waning dumb, in that they confess not the faith deaf, in that they have no ears for the word of truth. They foam at the mouth also, and pine away with folly. For it is the way with idiots, and swooners, and stupified, to foam their spittle out at their mouths. They gnash their teeth when they are inflamed with the heat of passion. They wither up in the paralysis of sloth and live nerveless lives unbraced by any strong exercise.

R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super liberos nostros: ipsi montes nolunt recipere fugam nostram:
* Dómine, miserére.
V. Peccávimus cum pátribus nostris, iniúste egimus, iniquitátem fécimus.
R. Dómine, miserére.
R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.
V. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.
R. Lord, have mercy.

Reading 2: The father saith: And I spake to thy disciples, that they should cast him out, and they could not. Here he maketh a sort of accusation against the Apostles. But that cures cannot be wrought is sometimes owing, not to the powerlessness of them that would heal, but to the want of faith in them that are to be healed as saith the Lord: According to your faith be it unto you. He answereth him, and saith: O faithless generation, how long shall I be with you The meek and lowly One, Who, as a lamb before his shearers, is dumb, so opened not His Mouth, was not wearied out of patience, nor did He break out into words of passion, but He spake as a physician might speak, who saw that the sick man did contrary to his commands. Wherefore should I come unto thine house? How long am I to throw away the exercise of my skill, while I order one thing and thou dost another?

R: Audite filii mei, patrem vestrum: servite Domino in veritate, et inquirite ut faciatis quæ placita sunt illi: et filiis vestris mandate * Ut faciant justitias et eleemosynas.
V: Ut sint memores Dei, et benedicant eum in omni tempore in veritate, et in tota virtute sua.
R: Ut faciant justitias et eleemosynas.
R: Hearken my children, to your father: serve the Lord in truth, and seek to do the things that please him: and command your children:* That they do justice and almsdeeds.
V: That they be mindful of God, and bless him at all times in truth, and with all their power.
R: That they do justice and almsdeeds.

Reading 3: And He said unto them: This kind can come forth by nothing but by prayer and fasting. While He teacheth the Apostles how the very worst kind of devil must be driven out, He giveth unto all of us an instruction unto life, that we may know that the most grievous trials, either from unclean spirits, or from men, are to be overcome by fasting and prayer. The wrath of the Lord also, when it is kindled to take vengeance of our sins, can be turned away by this remedy only. To fast, in a general sense, is not only to abstain from meats, but to restrain oneself from all the enticements of the flesh, and from all evil passions. So also, to pray, is not only to call in words for the mercy of God, but also, in all things which we do, in earnestness of faith to worship our Maker.

R. Benedícat te Dóminus in virtúte sua, qui per te ad níhilum redégit inimícos nostros:  * Ut non defíciat laus tua de ore hóminum.
V. Benedíctus Dóminus qui creávit cælum et terram; quia hódie nomen tuum ita magnificávit.
R. Ut non defíciat laus tua de ore hóminum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut non defíciat laus tua de ore hóminum.
R. The Lord bless thee by His power, Who hath brought our enemies to nought through thee.
* And may the praise of thee never fail from the mouth of men.
V. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified thy name this day.
R. And may the praise of thee never fail from the mouth of men.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. And may the praise of thee never fail from the mouth of men.


Seventeenth Sunday after Pentecost/Third Sunday in September

The translations provided below are informal ones for study and devotional use only, largely taken from the Divinum Officium website.  The translations for responsories 4, 8, 9 and 10 are drawn from the Douay-Rheims translations of the Scriptural texts.

Nocturn I: Tobit 1:1-15

Reading 1: The beginning of the book of Tobit - Tobias of the tribe and city of Nephtali, (which is in the upper parts of Galilee above Naasson, beyond the way that leadeth to the west, having on the right hand the city of Sephet,). When he was made captive in the days of Salmanasar king of the Assyrians, even in his captivity, forsook not the way of truth, But every day gave all he could get to his brethren his fellow captives, that were of his kindred. And when he was younger than any of the tribe of Nephtali, yet did he no childish thing in his work.

R. Peto, Dómine, ut de vinculo improperii hujus absolvas me, aut certe désuper terram erípias me: * Ne reminiscáris delícta mea vel paréntum meórum, neque vindíctam sumas de peccátis meis: quia eruis sustinéntes te, Dómine.
V. Omnia enim judícia tua justa sunt, et omnes viæ tuæ misericórdia et véritas: et nunc, Dómine, meménto mei.
R. Ne reminiscáris delícta mea vel paréntum meórum, neque vindíctam sumas de peccátis meis: quia eruis sustinéntes te, Dómine.
R. I entreat thee, O Lord, that thou wouldest loose me from this reproach, or that thou wouldest take me away from the earth: * Remember not mine offences nor the offences of my forefathers, neither take thou vengeance of my sins; for thou, O Lord, art a Redeemer unto all that hope in thee.
V. For all thy judgements are just, and all thy ways are mercy and truth; and now, O Lord, remember me.
R. Remember not mine offences nor the offences of my forefathers, neither take thou vengeance of my sins; for thou, O Lord, art a Redeemer unto all that hope in thee.

Reading 2: Moreover when all went to the golden calves which Jeroboam king of Israel had made, he alone fled the company of all, And went to Jerusalem to the temple of the Lord, and there adored the Lord God of Israel, offering faithfully all his firstfruits, and his tithes, So that in the third year he gave all his tithes to the proselytes, and strangers. These and such like things did he observe when but a boy according to the law of God.

R. Omni témpore bénedic Deum, et pete ab eo ut vias tuas dirigat,* Et in omni témpore consília tua in ipso permaneant.
V. Inquire ut fácias quæ placita sunt illi in veritáte, et in tota virtúte tua.
R. Et in omni témpore consília tua in ipso permaneant.
R. In all seasons bless God, and ask of Him to order thy goings; * And in all seasons let thy counsels be steadfastly in Him.
V. Seek faithfully and with all thy strength to do such things as please Him.
R. And in all seasons let thy counsels be steadfastly in Him.

Reading 3: But when he was a man, he took to wife Anna of his own tribe, and had a son by her, whom he called after his own name, And from his infancy he taught him to fear God, and to abstain from all sin. And when by the captivity he with his wife and his son and all his tribe was come to the city of Ninive, (When all ate of the meats of the Gentiles) he kept his soul and never was defiled with their meats.

R. Memor esto, fili, quóniam páuperem vitam gérimus: * Habebis multa bona, si timúeris Deum.
V. In mente habeto eum, et cave nequándo prætermittas præcepta ejus.
R. Habebis multa bona, si timúeris Deum.
R. My son, remember that we have but a frail life. * If thou fear God thou shalt have great goods.
V. Be mindful of Him, and beware lest ever thou transgress His commandments.
R. If thou fear God thou shalt have great goods.


Reading 4: And because he was mindful of the Lord with all his heart, God gave him favour in the sight of Salmanasar the king. And he gave him leave to go whithersoever he would, with liberty to do whatever he had a mind.  He therefore went to all that were in captivity, and gave them wholesome admonitions.

R: Omnibus autem diebus vitæ tuæ in mente habeto Deum: * Et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri.
V: Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere
R: Et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri.
V: Gloria Patri
R: Et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri.
R: And all the days of thy life have God in thy mind: * And take heed thou never consent to sin, nor transgress the commandments of the Lord our God.
V: Give alms out of thy substance, and turn not away thy face from any poor person
R: And take heed thou never consent to sin, nor transgress the commandments of the Lord our God.
V: Glory be
R: And take heed thou never consent to sin, nor transgress the commandments of the Lord our God.

Nocturn II

Reading 5: Sermon of St Leo, Pope - Well do I know, dearly beloved, that many of you are fervent in your observance of all those practices which belong to the Christian Faith, so that ye have no need to be admonished by our exhortations. For what tradition hath laid down, and custom well established, is neither unknown to the learned nor neglected by the devout. But because it appertaineth to the priestly office to exercise the same general care over all the Church's children in all such matters as be profitable alike to the learned and to the simple (both of whom are equally dear to us), we do now exhort the both of you to celebrate, with lively faith, and all due discipline of soul and body, the Quarterly Fast, which the seventh month [that is, September] doth once again bring to us in its yearly round.

R. Sufficiebat nobis paupértas nostra, ut divítiæ computaréntur: numquam fuísset pecúnia ipsa, pro qua misísti fílium nostrum, * Baculum senectútis nostræ!
V. Heu me, fili mi, ut quid te misimus peregrinari, lumen oculórum nostrórum?
R. Baculum senectútis nostræ!
R. Our poverty was enough for us, that it might have been accounted riches. O that the money had never been, for which thou hast sent away our son, * The staff of our old age.
V. Alas, my son, wherefore have we sent thee wandering, even thee, the light of our eyes?
R. The staff of our old age.

Reading 6: The Ember Days of fasting are appointed to the four seasons, in order that their quarterly recurrence in the course of the year may teach us how unceasingly we need to be purified, and how, as long as we are tossed about by the changes and chances of this life, we need through fasting and alms-deeds to be cleansed from the stain of that sin which we have contracted by the frailty of our flesh and our concupiscence.

R. Benedícite Deum cæli et coram ómnibus vivéntibus confitémini ei, * Quia fecit vobíscum misericórdiam suam.
V. Ipsum benedícite et cantáte illi: et enarráte ómnia mirabília ejus.
R. Quia fecit vobíscum misericórdiam suam.
R. Bless the God of heaven, and confess Him before all living:* For He hath had mercy upon you.
V. Bless Him, and sing praises unto Him, and tell of all His marvellous works.
R. For He hath had mercy upon you.

Reading 7: Let us diminish a little, beloved, what we are accustomed to use for ourselves, in order that we have somewhat more to use for the relief of the poor and needy.The conscience of the generous can thus be made glad by the fruits of their own liberality. Whilst thou art giving happiness thou shalt receive joy. Thy love for thy neighbour is a unity with thy love for God; and he hath taught us that in the unity of this twofold charity is to be found the fulfillment of all the Law and the Prophets. Further, if anyone doubt that what is given to man is offered to God, we have the saying of our Lord and Saviour, when he spake of feeding and helping the poor: Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.

R. Tempus est ut revértar ad eum qui misit me;
* Vos autem benedícite Deum, et enarráte ómnia mirabília ejus.
V. Confitémini ei coram ómnibus vivéntibus, quia fecit vobíscum misericórdiam suam.
R. Vos autem benedícite Deum, et enarráte ómnia mirabília ejus.
R. It is time for me to return unto Him That sent me; * But bless ye God, and tell of all His marvelous works.
V. Confess Him before all living, for He hath had mercy upon you.
R. But bless ye God, and tell of all His marvelous works

Reading 8: Wherefore, let us fast on Ember Wednesday and Friday; and on Ember Saturday let us also keep vigil at the shrine of blessed Peter the Apostle; by whose merits and prayers we believe that we shall be aided, so that we may please our merciful God in our fasting and prayer.

R: Bona est oratio cum jejunio, et eleemosyna *
Quoniam ipsa est quæ purgat peccata
V: Et facit invenire misericordiam et viam æternam.
R: Quoniam ipsa est quæ purgat peccata
V: Gloria patri
R: Quoniam ipsa est quæ purgat peccata
R: Prayer is good with fasting and alms * For they purgeth away sins
V: And maketh to find mercy and life everlasting.
R: For they purgeth away sins
V: Glory be...
R: For they purgeth away sins

Nocturn III 

Reading 9: From the Holy Gospel according to Matthew - At that time, the Pharisees came unto Jesus, and one of them, which was a lawyer, asked Him a question, tempting Him, saying: Master, which is the great commandment in the Law? And so on.

Homily by St. John Chrysostom, Patriarch - When the Pharisees had heard that Christ had put the Sadducees to silence, they gathered themselves together for a fresh attack just when it behoved them to be quiet, they willed to contend and so they put forward one of themselves who professed skill in the law, not wishing to learn, but to lay a snare. This person therefore proposed the question: "Which is the great commandment in the law?” The first and great commandment is: "Thou shalt love the Lord thy God," but they expected that He would make some exception or addition to this in His Own case, since He made Himself God.  With this expectation they asked Him the question.

R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super liberos nostros: ipsi montes nolunt recipere fugam nostram: * Dómine, miserére.
V. Peccávimus cum pátribus nostris, iniúste egimus, iniquitátem fécimus.
R. Dómine, miserére.
R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.
V. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.
R. Lord, have mercy.

Reading 10: But what said Christ? To show that they had adopted this course, because they were loveless, and sick with envy, He answered: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it: "Thou shalt love thy neighbour as thyself."

R: Audite filii mei, patrem vestrum: servite Domino in veritate, et inquirite ut faciatis quæ placita sunt illi: et filiis vestris mandate * Ut faciant justitias et eleemosynas,
V: Ut sint memores Dei, et benedicant eum in omni tempore in veritate, et in tota virtute sua.
R: Ut faciant justitias et eleemosynas
R: Hearken my children, to your father: serve the Lord in truth, and seek to do the things that please him: and command your children:* That they do justice and almsdeeds
V: That they be mindful of God, and bless him at all times in truth, and with all their power.
R: That they do justice and almsdeeds

Reading 11: Why is this second commandment like unto the first? Because the first is the second's source and sanction. "For every one that doeth evil hateth the light, neither cometh to the light." And again: "The fool hath said in his heart There is no God" and there followeth: "They are corrupt, and become abominable in their works."  And yet again: "The love of money is the root of all evil which while some coveted after, they have erred from the faith." And yet once more: "If ye love Me, keep My commandments,", of which commandments the head and root is "Thou shalt love the Lord thy God and thy neighbour as thyself."

R. Benedícat te Dóminus in virtúte sua, qui per te ad níhilum redégit inimícos nostros:  * Ut non defíciat laus tua de ore hóminum.
V. Benedíctus Dóminus qui creávit cælum et terram; quia hódie nomen tuum ita magnificávit.
R. Ut non defíciat laus tua de ore hóminum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut non defíciat laus tua de ore hóminum.
R. The Lord bless thee by His power, Who hath brought our enemies to nought through thee.
* And may the praise of thee never fail from the mouth of men.
V. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified thy name this day.
R. And may the praise of thee never fail from the mouth of men.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. And may the praise of thee never fail from the mouth of men.

Reading 12: If therefore, to love God is to love our neighbour also, as it appeared, where it is written: "Simon, son of Jonas, lovest thou Me? And he said unto Him: 'Lord, Thou knowest all things, Thou knowest that I love thee.' Jesus saith unto him: 'Feed My sheep',", and if "love is the fulfilling of the law,", justly doth the Lord say that "on these two commandments hang all the law and the Prophets." And even as when, before this, being interrogated about the Resurrection, He answered them more than they asked, so, now, being interrogated concerning the first and great commandment, He answereth them, of His own accord, touching that second one also, which is little lower than the first, for "the second is like unto it." Herein He would have them understand that it was hatred stirred them up to question Him. For "Charity," saith the Apostle, "envieth not."

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 22:34-46

But the Pharisees hearing that he had silenced the Sadducees, came together.  And one of them, a doctor of the law, asking him, tempting him: Master, which is the greatest commandment in the law? Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole law and the prophets. And the Pharisees being gathered together, Jesus asked them, Saying: What think you of Christ? whose son is he? They say to him: David's. He saith to them: How then doth David in spirit call him Lord, saying: The Lord said to my Lord, Sit on my right hand, until I make thy enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word; neither durst any man from that day forth ask him any more questions.

Seven Sorrows of Mary, Class III (15 September)


 The texts for the feast are set out below; the psalms and antiphons are for the day of the week (Saturday).

Invitatory Antiphon. Stémus iuxta crucem cum Maria Matre Iesu, * Cuius ánimam dolóris gládius pertransívit.
Ant. Let us take our stand by the Cross, in company with Mary, the Mother of Jesus. * A sword of sorrow hath pierced through her own soul also.

Hymn:
O quot undis lacrimárum,
Quo dolóre vólvitur,
Luctuósa de cruénto
Dum revúlsum stípite,
Cernit ulnis incubántem
Virgo Mater Fílium!

Os suáve, mite pectus
Et latus dulcíssimum,
Dexterámque vulnerátum
Et sinístram sáuciam,
Et rubras cruóre plantas
Ægra tingit lácrimis.

Centiésque milliésque
Stringit arctis néxibus
Pectus illud, et lacértos,
Illa figit vúlnera:
Sicque tota colliquéscit
In dolóris ósculis.

Eia, Mater, obsecrámus 
Per tuas has lácrimas,
Filiíque triste funus,
Vulnerúmque púrpuram,
Hunc tui cordis dolórem
Conde nostris córdibus.

Esto Patri, Filióque,
Et coǽvo Flámini,
Esto summæ Trinitáti 
Sempitérna glória,
Et perénnis laus honórque
Hoc et omni sǽculo.
Amen.

What a sea of tears and sorrow
Did the soul of Mary toss
To and fro upon its billows,
While she wept her bitter loss;
In her arms her Jesus holding,
Torn so newly from the cross.

Oh, that mournful Virgin-Mother!
See her tears how fast they flow
Down upon his mangled body,
Wounded side, and thorny brow;
While his hands and feet she kisses—
Picture of immortal woe.

Oft and oft his arms and bosom
Fondly straining to her own;
Oft her pallid lips imprinting
On each wound of her dear Son;
Till at last, in swoons of anguish,
Sense and consciousness are gone.

Gentle Mother, we beseech thee
By thy tears and troubles sore;
By the death of thy dear offspring,
By the bloody wounds he bore;
Touch our hearts with that true sorrow
Which afflicted thee of yore.

To the Father everlasting,
And the Son who reigns on high,
With the co-eternal Spirit,
Trinity in Unity,
Be salvation, honour, blessing
Now and through eternity.
Amen.

The one reading and responsory of the feast are set out below.

Lection unica – Sermo Sancti Bernardi Abbatis - Martyrium Vírginis tam in Simeónis prophetía, quam in ipsa Dominicæ passiónis historia commendátur. Positus est hic (ait sanctus senex de púero Iesu) in signum cui contradicétur; et tuam ipsíus ánimam (ad Mariam autem dicebat) pertransíbit gládius. Vere tuam, o beáta Mater, ánimam pertransívit. Alioquin non nisi eam pertransiens, carnem Fílii tui penetraret. Et quidem posteáquam emisit spíritum tuus ille Iesus, ipsíus plane non attigit ánimam crudelis lancea, quæ ipsíus apéruit latus, sed tuam útique ánimam pertransívit. Ipsius nimirum ánima iam ibi non erat, sed tua plane inde nequibat avelli. Non mirémini, fratres, quod Maria Martyr in ánima fuisse dicátur. Mirétur qui non memínerit se audivísse Paulum inter máxima Géntium crímina memorántem, quod sine affectióne fuíssent. Longe id fuit a Maríæ viscéribus, longe sit a sérvulis eius.
Reading: Sermon of St Bernard, Abbot - The Martyrdom of the Virgin is set before us, not only in the prophecy of Simeon, but also in the story itself of the Lord's Passion. The holy old man said of the Child Jesus: Behold, this Child is set for the fall and the rising again of many in Israel; and for a sign which shall be spoken against; yea, said he unto Mary, a sword shall pierce through thine own soul also. Even so, O Blessed Mother! The sword did indeed pierce through thy soul! For naught could pierce the Body of thy Son, nor pierce thy soul likewise. Yea, and when this Jesus of thine had given up the ghost, and the bloody spear could torture Him no more, thy soul winced as it pierced His dead Side! His Own Soul might leave Him, but thine could not. Marvel not, my brethren, that Mary should be called a Martyr in spirit. He indeed may marvel who remembereth not what Paul saith, naming the greater sins of the Gentiles, that they were without natural affection. Far other were the bowels of Mary, and far other may those of her servants be!

R. In toto corde tuo gémitus Matris tuæ ne obliviscáris, * Ut perficiátur propitiátio et benedictio.
V. Ave, princeps generosa, Martyrúmque prima rosa, Virginúmque lílium.
R. Ut perficiátur propitiátio et benedictio.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut perficiátur propitiátio et benedictio.
R. Forget not the sorrows of thy mother with thine whole heart, * That thine offering and thy blessing may be perfected.
V. Hail, O maid of Royal birth, Noblest martyr-rose of earth, lily of virginity.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. That thine offering and thy blessing may be perfected.


Capit.: Plorans ploravit in nocte, et lacrimæ ejus in maxillis eius: non est qui consoletur eam ex omnibus caris eius.
Chapter: Weeping she hath wept in the night, and her tears are on her cheeks: there is none to comfort her among all them that were dear to her.

V. Fasciculus myrrhæ dilectus meus mihi.
R. Inter ubera mea commorabitur.
V. A bundle of myrrh is my beloved to me.
R. He shall abide between my breasts.