Wednesday, 21 February 2018

Thursday in the first week of Lent

The Gospel today, to which the Matins readings refer, is St Matthew 15:21-28:

And Jesus went from thence, and retired into the coasts of Tyre and Sidon.  And behold a woman of Canaan who came out of those coasts, crying out, said to him: Have mercy on me, O Lord, thou son of David: my daughter is grieviously troubled by the devil.  Who answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us:  And he answering, said: I was not sent but to the sheep that are lost of the house of Israel.  But she came and adored him, saying: Lord, help me. Who answering, said: It is not good to take the bread of the children, and to cast it to the dogs. But she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters.  Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.

Matins readings (from St Jerome):

Reading 1: Christ leaveth the Scribes and Pharisees who had spoken falsely against Him, and goeth into the coasts of Tyre and Sidon, that He may heal the Tyrians and Sidonians. But a woman of Canaan cometh to Him out of the land He had left, and crieth to Him to give health to her daughter. Remark that the case of the daughter of this woman of Canaan is the fifteenth case of healing. Have mercy on me, O Lord, Thou Son of David! She knew that He was to be called Son of David because she was come out of His own country, and had left the errors of the Tyrians and Sidonians when she changed her home and her faith.

R. Tribularer, si nescirem misericordias tuas Domine: tu dixisti, Nolo mortem peccatoris, sed ut magis convertatur et vivat: * Qui Chananaeam et publicanum vocasti ad poenitentiam.
V. Secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam.
R. Qui Chananaeam et publicanum vocasti ad poenitentiam.
R. I had been troubled, but that I knew thy mercy, O Lord Thou hast said I have no pleasure in the death of the wicked, but that he turn from his way and live. * O Thou, Who didst call the Canaanitish woman and the Publican unto repentance!
V. In the multitude of the sorrows within my heart, thy comforts delight my soul.
R. O Thou Who didst call the Canaanitish woman and the Publican unto repentance!




Reading 2: My daughter is grievously vexed with a devil. I think that the daughter of this woman of Canaan, (whom the Lord at length delivered,) was a figure of the souls of such as now believe, but were once grievously vexed by the devil, knowing not Him Who made them, and bowing down to stocks and stones. But He answered not a word not because He was puffed up with the pride of the Pharisees, or shared the high looks of the Scribes, but that He might fulfil His own word that He had spoken, saying Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. He would not give an occasion to such as spoke falsely against Him, and He kept back perfect salvation from the Gentiles until such time as He should have suffered and risen again.

R. In ómnibus exhibeámus nosmetípsos sicut Dei minístros in multa patiéntia: * Ut non vituperétur ministérium nostrum.
V. Ecce nunc tempus acceptábile, ecce nunc dies salútis: commendémus nosmetípsos in multa patiéntia.
R. Ut non vituperétur ministérium nostrum.
R. In all things let us approve ourselves as the ministers of God, in much patience; * That our ministry be not blamed.
V. Behold, now is the acceptable time; behold, now is the day of salvation: let us approve ourselves in much patience.
R. That our ministry be not blamed.

Reading 3: And His disciples came and besought Him, saying Send her away; for she crieth after us. The disciples, knowing not as yet the mysterious things of the Lord, said this, either because they were moved with compassion and so interceded for this Canaanitish woman, whom another Evangelist calleth a Syrophoenician, or because she was crying out that the Lord was an hard, instead of a merciful physician, and they desired to be rid of her clamour. But He answered and said I am not sent but unto the lost sheep of the house of Israel, not that He was not sent unto the Gentiles, but because it was to Israel in the first instance that He was sent, whom refusing the Gospel, He might justly pass away from, and go to the Gentiles.

R. In jejúnio et flétu orábunt sacerdótes, dicéntes: * Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
V. Inter vestíbulum et altáre plorábunt sacerdótes, dicéntes.
R. Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
R. The Priests shall pray, with fasting and with weeping, and shall say: * Spare, O Lord, spare thy people; and give not thine heritage to destruction.
V. The Priests shall weep between the porch and the altar, and shall say:
R. Spare, O Lord, spare thy people; and give not thine heritage to destruction.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Spare, O Lord, spare thy people; and give not thine heritage to destruction.

Tuesday, 20 February 2018

Ember Wednesday in the first week of Lent

Today's Gospel at Mass in the EFTraditional Benedictine calendar is St Matthew 12:38-50:
Then some of the scribes and Pharisees answered him, saying: Master we would see a sign from thee.  Who answering said to them: An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.  For as Jonas was in the whale' s belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights. The men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here.  The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.  And when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none.  Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished.  Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation.  As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.  And one said unto him: Behold thy mother and thy brethren stand without, seeking thee.  But he answering him that told him, said: Who is my mother, and who are my brethren?  And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren.  For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.
Matins readings (Homily of St Ambrose)

Reading 1: After the condemnation of the Jewish people, the mystery of the Church is plainly declared in the figures of the repentant Ninevites, and of the Queen of the South. Like that Queen, the Church cometh from the uttermost parts of the earth, to hear the wisdom of the true Solomon, the Prince of Peace. A Queen she is, and a Queen of one indivisible realm, wrought into one body out of all nations, however divers and distant.

R. Scindite corda vestra, et non vestimenta vestra: et convertimini ad Dominum Deum vestrum: * Quia benignus et misericors est.
V. Derelinquat impius viam suam, et vir iniquus cogitationes suas, et revertatur ad Dominum, et miserebitur ejus.
R. Quia benignus et misericors est.
R Rend your hearts and not your garments, and turn unto the Lord your God; * For He is gracious and merciful.
V. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return' unto the Lord, and He will have mercy upon him.
R. For He is gracious and merciful.

Reading 2: And thus cometh that great mystery of Christ and the Church, a mystery more excellent now in the fulness of truth, than in the ancient type. For there they had in Solomon only a type of that which Christ is now in His own Person. And the Church is of two classes, whereof the one knoweth not how to sin, and the other sinneth no more. To wash away sin is the work of repentance, to eschew it that of wisdom.

R. Frange esurienti panem tuum, et egenos vagosque induc in domum tuam: * Tunc erumpet quasi mane lumen tuum, et anteibit faciem tuam justitia tua.
V. Cum videris nudum, operi eum, et carnem tuam ne despexeris.
R. Tunc erumpet quasi mane lumen tuum, et anteibit faciem tuam justitia tua.
R. Deal thy bread to the hungry, and bring the poor and the wanderer to thine house. * Then shall thy light break forth as the morning, and thy righteousness shall go before thee.
V. When thou seest the naked, cover him; and hide not thyself from thine own flesh.
R. Then shall thy light break forth as the morning, and thy righteousness shall go before thee.

Reading 3: Lastly, the sign of the Prophet Jonas, as it was a figure of the Lord's sufferings, was also a witness to the gravity of those sins which the Jews committed. At the same time, we see in these words of the Lord a declaration at once of His power, and of His love; for, by turning our eyes on the Ninevites, He showeth us a way of escape, while He setteth before us the horror of what will otherwise be our punishment. Even the Jews need not cease to hope for pardon, if only they would repent.

R. Abscóndite eleemósynam in sinu páuperum, et ipsa orábit pro vobis ad Dóminum: * Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
V. Date eleemósynam, et ecce omnia munda sunt vobis.
R. Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
R. Shut up alms in the breast of the poor, and it shall plead for you with the Lord. * For, as water will quench fire, so alms maketh an atonement for sins.
V. Give alms, and, behold, all things are clean unto you.
R. For, as water will quench fire, so alms maketh an atonement for sins.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. For, as water will quench fire, so alms maketh an atonement for sins.

Monday, 19 February 2018

Tuesday in the first week of Lent

The Gospel for today in the EF is St Matthew 21:10-17:
And when he was come into Jerusalem, the whole city was moved, saying: Who is this?  And the people said: This is Jesus the prophet, from Nazareth of Galilee.  And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the chairs of them that sold doves:  And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.  And there came to him the blind and the lame in the temple; and he healed them. And the chief priests and scribes, seeing the wonderful things that he did, and the children crying in the temple, and saying: Hosanna to the son of David; were moved with indignation. And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?  And leaving them, he went out of the city into Bethania, and remained there. 
Matins readings (St Bede)

Reading 1: The same thing which the Lord showed in a figure by cursing the barren fig-tree, He afterwards more plainly put before us by casting the desecrators out of the temple. The tree herself had not sinned by bearing no fruit when the Lord was hungry, for the time of figs was not yet come, but those Priests had sinned who were carrying on worldly business in the Lord's house, and who neglected to bring forth that fruit of godliness which they owed, and which the Lord was hungry to find in them. The Lord made the fig-tree to wither away under His curse, that all men who saw it, and all men who hear of it, might know that they will be condemned by the judgment of God, if they content themselves with the talk of godliness, without the solid fruit of good works, even as that barren figtree was clothed only with a rustling garb of green leaves.

R. Emendémus in mélius, quæ ignoránter peccávimus: ne súbito præoccupáti die mortis, quærámus spátium pœniténtiæ, et inveníre non possímus: * Atténde, Dómine, et miserére, quia peccávimus tibi.
V. Adjuva nos, Deus salutáris noster, et propter honórem nóminis tui, Dómine, líbera nos.
R. Atténde, Dómine, et miserére, quia peccávimus tibi.
R. Let us amend for the better in that wherein we have sinned unknowingly, or ever the day of death suddenly prevent us, and we seek a place of repentance, and find none. * Give heed, O Lord, and have mercy upon us, for we have sinned against thee.
V. Help us, O God of our salvation, and for the glory of thy Name deliver us, O Lord.
R. Give heed, O Lord, and have mercy upon us, for we have sinned against thee.

Reading 2: But because the buyers and sellers understood not the parable of the barren fig-tree, the Lord brought upon them the stroke of the punishment that they had deserved, and cast out the traffickers in earthly things, from that house, wherein it had been commanded that nothing should be done save the work of God, sacrifices and prayers offered up to Him, and His word read, taught, and sung. And yet it may be believed that nothing was being sold or bought in the temple save such things as were needful for the service thereof, as we read in another place,  that when Jesus went into the temple He found those that sold oxen and sheep and doves, and all these things were doubtless there for no other end but to be offered to God in that His holy house, and were sold by the natives to those worshippers who came from a distance, to be so used.

R. Derelínquat ímpius viam suam, et vir iníquus cogitatiónes suas, et revertátur ad Dóminum, et miserébitur ejus: * Quia benígnus et miséricors est, et præstábilis super malítia Dóminus Deus noster.
V. Non vult Dóminus mortem peccatóris, sed ut convertátur et vivat.
R. Quia benígnus et miséricors est, et præstábilis super malítia Dóminus Deus noster.
R. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him; * For the Lord our God is gracious, and merciful, and repenteth Him of the evil.
V. The Lord hath no pleasure in the death of the wicked; but that he turn from his way and live.
R. For the Lord our God is gracious, and merciful, and repenteth Him of the evil.

Reading 3: If, therefore, the Lord would not have to be sold in the temple, even such things as He willed should be offered therein, (On account, that is, of the greed or dishonesty which is often the stain of such transactions,) with what anger, suppose ye, would He visit such as He might find laughing or gossiping there, or yielding to any other sin. If the Lord suffer not to be carried on in His house such worldly business as may be freely done elsewhere, how much more shall such things as ought never to be done anywhere, draw down the anger of God if they be done in His own holy house Lastly the Holy Ghost came down upon the Lord in the shape of a dove, and by doves therefore may be signified the gifts of that Holy Spirit. They, then, to this day sell doves in the temple of God, who take money in the Church for the laying on of their hands, whereby the Holy Ghost is given from heaven.

R. Paradísi portas apéruit nobis jejúnii tempus: suscipiámus illud orántes, et deprecántes: * Ut in die resurrectiónis cum Dómino gloriémur.
V. In ómnibus exhibeámus nosmetípsos sicut Dei minístros in multa patiéntia.
R. Ut in die resurrectiónis cum Dómino gloriémur.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut in die resurrectiónis cum Dómino gloriémur.
R. The season of the Fast openeth unto us the gates of heaven; let us enter thereon in prayer and supplication, * That on the day when the Lord riseth again we may rejoice with Him.
V. In all things let us approve ourselves the ministers of God, in much patience.
R. That on the day when the Lord riseth again we may rejoice with Him.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. That on the day when the Lord riseth again we may rejoice with Him.

Sunday, 18 February 2018

Monday in the first week of Lent

The Gospel for Monday in the first week of Lent is from St Matthew 25:31-46:

And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.  And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:  And he shall set the sheep on his right hand, but the goats on his left. Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.  For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:  Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me. Then shall the just answer him, saying: Lord, when did we see thee hungry, and fed thee; thirsty, and gave thee drink?  And when did we see thee a stranger, and took thee in? or naked, and covered thee?  Or when did we see thee sick or in prison, and came to thee?  And the king answering, shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.  Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels.  For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink.  I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me.  Then they also shall answer him, saying: Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?  Then he shall answer them, saying: Amen I say to you, as long as you did it not to one of these least, neither did you do it to me.  And these shall go into everlasting punishment: but the just, into life everlasting.

Matins readings (from St Augustine)

Reading 1: If, without keeping the commandments, it be possible to attain unto life by faith only, and faith, if it hath not works, is dead, how can it be true that the Lord will say to such as He shall have set on His left hand Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels? He rebuked them, not because they have not believed in Him, but because they have not done good works. Yea, lest any man should promise himself life eternal by faith only, (and faith, if it hath not works, is dead,) the Lord saith that He will gather together all nations, nations who have lived mingled together in the same countries, that we may seem to hear them which have believed indeed in Him, but have not wrought good works, (as though that their dead faith could, being alone, lead them into life eternal,) that we may seem to hear such crying unto Him, Lord, when saw we you suffering such and such things, and did not minister unto you?

R. Ecce nunc tempus acceptábile, ecce nunc dies salútis: commendémus nosmetípsos in multa patiéntia, in jejúniis multis, * Per arma justítiæ virtútis Dei.
V. In ómnibus exhibeámus nosmetípsos sicut Dei minístros, in multa patiéntia, in jejúniis multis.
R. Per arma justítiæ virtútis Dei.
R. Behold, now is the acceptable time; behold, now is the day of salvation: let us approve ourselves in much patience, in much fasting; * In the power of God, by the armour of righteousness.
V. In all things let us approve ourselves as the ministers of God, in much patience, in much fasting.
R. In the power of God, by the armour of righteousness.

Reading 2: If they shall go into everlasting fire who have not done works of mercy, shall not they go who have taken their neighbour's goods? Or shall not they go who have outraged the temple of God in their own selves, and so been merciless to themselves? As if works of mercy could avail anything without love, contrary to the words of the Apostle Though I bestow all my goods to feed the poor, and have not charity, it profits me nothing. And what manner of love to his neighbour hath he who loveth him as himself and loveth not himself? remembering that he that loves iniquity hates his own soul.

R. In ómnibus exhibeámus nosmetípsos sicut Dei minístros in multa patiéntia: * Ut non vituperétur ministérium nostrum.
V. Ecce nunc tempus acceptábile, ecce nunc dies salútis: commendémus nosmetípsos in multa patiéntia.
R. Ut non vituperétur ministérium nostrum.
R. In all things let us approve ourselves as the ministers of God, in much patience; * That our ministry be not blamed.
V. Behold, now is the acceptable time; behold, now is the day of salvation: let us approve ourselves in much patience.
R. That our ministry be not blamed.

Reading 3: Neither dare we say here that by which some delude themselves, namely, that the fire indeed is everlasting, but that they will not burn therein everlastingly. Such men say that they whose faith is dead, will pass through that everlasting fire, and that they are they to whom it is promised that they themselves shall be saved, yet so as by fire. So that, though the fire itself be everlasting, the burning of the damned therein, that is, the work of the fire upon them, will not be everlasting. As though the Lord were answering this beforehand, the last words of His Sermon are And these shall go away into everlasting punishment, but the righteous into life eternal. As the fire, so shall the burning be; and the Truth bids us know that they shall burn therein, who have lacked, not faith, but good works.

R. In jejúnio et flétu orábunt sacerdótes, dicéntes: * Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
V. Inter vestíbulum et altáre plorábunt sacerdótes, dicéntes.
R. Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
R. The Priests shall pray, with fasting and with weeping, and shall say: * Spare, O Lord, spare thy people; and give not thine heritage to destruction.
V. The Priests shall weep between the porch and the altar, and shall say:
R. Spare, O Lord, spare thy people; and give not thine heritage to destruction.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Spare, O Lord, spare thy people; and give not thine heritage to destruction.

Saturday, 17 February 2018

First Sunday of Lent*

The readings and responsories for the Benedictine office at Matins on the first Sunday of Lent are set out below.

Nocturn I (2 Corinthians 6:1-6; 7:4-9)

Reading 1: And we helping do exhort you, that you receive not the grace of God in vain. For he saith: In an accepted time have I heard thee; and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now is the day of salvation.  Giving no offence to any man, that our ministry be not blamed:  But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,  In stripes, in prisons, in seditions, in labours, in watchings, in fastings, In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,  In the word of truth, in the power of God; by the armour of justice on the right hand and on the left; By honour and dishonour, by evil report and good report; as deceivers, and yet true; as unknown, and yet known;  As dying, and behold we live; as chastised, and not killed; As sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

R. Ecce nunc tempus acceptábile, ecce nunc dies salútis: commendémus nosmetípsos in multa patiéntia, in jejúniis multis, * Per arma justítiæ virtútis Dei.
V. In ómnibus exhibeámus nosmetípsos sicut Dei minístros, in multa patiéntia, in jejúniis multis.
R. Per arma justítiæ virtútis Dei.
R. Behold, now is the acceptable time; behold, now is the day of salvation: let us approve ourselves in much patience, in much fasting; * In the power of God, by the armour of righteousness.
V. In all things let us approve ourselves as the ministers of God, in much patience, in much fasting.
R. In the power of God, by the armour of righteousness.

Reading 2: Our mouth is open to you, O ye Corinthians, our heart is enlarged.  You are not straitened in us, but in your own bowels you are straitened. But having the same recompense, (I speak as to my children,) be you also enlarged.  Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?  And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever? And what agreement hath the temple of God with idols? For you are the temple of the living God; as God saith: I will dwell in them, and walk among them; and I will be their God, and they shall be my people.

R. In ómnibus exhibeámus nosmetípsos sicut Dei minístros in multa patiéntia: * Ut non vituperétur ministérium nostrum.
V. Ecce nunc tempus acceptábile, ecce nunc dies salútis: commendémus nosmetípsos in multa patiéntia.
R. Ut non vituperétur ministérium nostrum.
R. In all things let us approve ourselves as the ministers of God, in much patience; * That our ministry be not blamed.
V. Behold, now is the acceptable time; behold, now is the day of salvation: let us approve ourselves in much patience.
R. That our ministry be not blamed.

Reading 3:  Great is my confidence for you, great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.  For also when we were come into Macedonia, our flesh had no rest, but we suffered all tribulation; combats without, fears within. But God, who comforteth the humble, comforted us by the coming of Titus.

R. In jejúnio et flétu orábunt sacerdótes, dicéntes: * Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.
V. Inter vestíbulum et altáre plorábunt sacerdótes, dicéntes.
R. Parce, Dómine, parce pópulo tuo; et ne des hereditátem tuam in perditiónem.

R. The Priests shall pray, with fasting and with weeping, and shall say: * Spare, O Lord, spare thy people; and give not thine heritage to destruction.
V. The Priests shall weep between the porch and the altar, and shall say:
R. Spare, O Lord, spare thy people; and give not thine heritage to destruction.

Reading 4: And not by his coming only, but also by the consolation, wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me, so that I rejoiced the more. For although I made you sorrowful by my epistle, I do not repent; and if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful; Now I am glad: not because you were made sorrowful; but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.

R. Tribularer, si nescirem misericordias tuas Domine: tu dixisti, Nolo mortem peccatoris, sed ut magis convertatur et vivat: * Qui Chananaeam et publicanum vocasti ad poenitentiam.
V. Secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam.
R. Qui Chananaeam et publicanum vocasti ad poenitentiam.
V. Gloria Patri...
R. Qui Chananaeam et publicanum vocasti ad poenitentiam.
R. I had been troubled, but that I knew thy mercy, O Lord Thou hast said I have no pleasure in the death of the wicked, but that he turn from his way and live. * O Thou, Who didst call the Canaanitish woman and the Publican unto repentance!
V. In the multitude of the sorrows within my heart, thy comforts delight my soul.
R. O Thou Who didst call the Canaanitish woman and the Publican unto repentance!
V. Glory be...
R. O Thou Who didst call the Canaanitish woman and the Publican unto repentance!

Nocturn II 

Reading 5: Sermon of St Leo - Dearly beloved brethren, I am to preach to you the holiest and the greatest of Fasts; and with what words can I more fitly begin than with those words of the Apostle, in whom Christ spake, which have just been read? Behold, now is the acceptable time! Behold, now is the day of salvation! It is true that there are no times which are not rich with God's gifts; His grace doth ever give us an entry unto His mercy; nevertheless, more especially at this time doth it behove that the minds of all men be earnestly stirred up to make progress in things spiritual, and to be nerved by a trust in God stronger than ever; for now the anniversary of that day on which we were redeemed is drawing near, and thereby moving us to work all godliness, to the end that we may be able to celebrate, with clean minds and bodies, that mystery which exceeds all others, the mystery of the Lord's sufferings.

R. Emendémus in mélius, quæ ignoránter peccávimus: ne súbito præoccupáti die mortis, quærámus spátium pœniténtiæ, et inveníre non possímus: * Atténde, Dómine, et miserére, quia peccávimus tibi.
V. Adjuva nos, Deus salutáris noster, et propter honórem nóminis tui, Dómine, líbera nos.
R. Atténde, Dómine, et miserére, quia peccávimus tibi.
R. Let us amend for the better in that wherein we have sinned unknowingly, or ever the day of death suddenly prevent us, and we seek a place of repentance, and find none. * Give heed, O Lord, and have mercy upon us, for we have sinned against thee.
V. Help us, O God of our salvation, and for the glory of thy Name deliver us, O Lord.
R. Give heed, O Lord, and have mercy upon us, for we have sinned against thee.

Reading 6: Mysteries so great demand sustained earnestness, and continuous worship, if we would ever abide in the sight of God, such as it is meet that He should find us on the Feast of the Passover. But since few have the strength to do thus, and the frailty of the body rebells against such hardness, while the divers actions of this life distract us with their cares, it necessarily befalls that the dust of earth befouls the hearts even of the godly. To meet this befoulment therefore, and to restore the cleanness of our souls, it is provided by the healthful institution of God, that we should be purged by an exercise of forty days, wherein godly works may redeem the misspending of our other time, and purifying fasts rid us of the same.

R. Derelínquat ímpius viam suam, et vir iníquus cogitatiónes suas, et revertátur ad Dóminum, et miserébitur ejus: * Quia benígnus et miséricors est, et præstábilis super malítia Dóminus Deus noster.
V. Non vult Dóminus mortem peccatóris, sed ut convertátur et vivat.
R. Quia benígnus et miséricors est, et præstábilis super malítia Dóminus Deus noster.
R. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him; * For the Lord our God is gracious, and merciful, and repenteth Him of the evil.
V. The Lord hath no pleasure in the death of the wicked; but that he turn from his way and live.
R. For the Lord our God is gracious, and merciful, and repenteth Him of the evil.

Reading 7: Therefore, dearly beloved brethren, as we are now about to enter upon these mystic days, the end of whose most holy ordinance is the cleansing both of our souls and bodies, let us take heed that we be obedient unto the command of the Apostle, putting far away from us every defilement of flesh and spirit, ordering the strife which there is between the two substances whereof we are compounded; that the soul, which is ordained under the rule of God, and which it beseems under His rule to rule the body, may enjoy the fulness of her lordship; giving no offence to any so that we may give no cause to such as revile us.

R. Paradísi portas apéruit nobis jejúnii tempus: suscipiámus illud orántes, et deprecántes: * Ut in die resurrectiónis cum Dómino gloriémur.
V. In ómnibus exhibeámus nosmetípsos sicut Dei minístros in multa patiéntia.
R. Ut in die resurrectiónis cum Dómino gloriémur.

R. The season of the Fast openeth unto us the gates of heaven; let us enter thereon in prayer and supplication, * That on the day when the Lord riseth again we may rejoice with Him.
V. In all things let us approve ourselves the ministers of God, in much patience.
R. That on the day when the Lord riseth again we may rejoice with Him.

Reading 8: For if our ways during the Fast agree not with the purity of perfect temperance, the reproaches of the unbelievers will be just, and our sins will arm the tongues of the ungodly to the harming of our religion. The sum of our Fast stands not only in abstaining from meats; neither is it profitable to deny food to the body, if the mind be not bridled from iniquity.

R. Qui cognoscis omnium occulta, a delicto meo munda me;* Tempus mihi concede, ut repaenitens clamem: Peccavi, miserere mei, Deus.
V. Averte, Domine, faciem tuam a peccatis meis, et omnes iniquitates meas dele.
R. Tempus mihi concede, ut repaenitens clamem: Peccavi, miserere mei, Deus.
V. Gloria Patri
Tempus mihi concede,ut repaenitens clamem: Peccavi, miserere mei, Deus.


Nocturn III 

Reading 9: Homily of St Gregory the Great - Some persons are accustomed to question what Spirit it was of which Jesus was led up into the wilderness, on account of the words a little farther on Then the devil taketh Him up into the holy city and again The devil taketh Him up into an exceeding high mountain. But in truth, and without any searching, we may very fitly take it that we are to believe it was the Holy Ghost Who led Him up into the wilderness; His own Spirit led Him where the evil spirit found Him to tempt Him.

R. Scindite corda vestra, et non vestimenta vestra: et convertimini ad Dominum Deum vestrum: * Quia benignus et misericors est.
V. Derelinquat impius viam suam, et vir iniquus cogitationes suas, et revertatur ad Dominum, et miserebitur ejus.
R. Quia benignus et misericors est.
R Rend your hearts and not your garments, and turn unto the Lord your God; * For He is gracious and merciful.
V. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return' unto the Lord, and He will have mercy upon him.
R. For He is gracious and merciful.

Reading 10: When however it is said that He, God and man, was taken up by the devil either into an exceeding high mountain or into the holy city, the mind shrinketh from believing, and the ears of man tingle to hear it. Yet these things we know not to be incredible, when we consider certain other things concerning Him.

R. Frange esurienti panem tuum, et egenos vagosque induc in domum tuam: * Tunc erumpet quasi mane lumen tuum, et anteibit faciem tuam justitia tua.
V. Cum videris nudum, operi eum, et carnem tuam ne despexeris.
R. Tunc erumpet quasi mane lumen tuum, et anteibit faciem tuam justitia tua.
R. Deal thy bread to the hungry, and bring the poor and the wanderer to thine house. * Then shall thy light break forth as the morning, and thy righteousness shall go before thee.
V. When thou seest the naked, cover him; and hide not thyself from thine own flesh.
R. Then shall thy light break forth as the morning, and thy righteousness shall go before thee.

Reading 11: In truth, the devil is the head of all the wicked, and every wicked man is a member of this body, of which the devil is the head. Was not Pilate a limb of Satan? Were not the Jews that persecuted, and the soldiers that crucified Christ, likewise limbs of Satan? Is it then strange that He should allow Himself to be led up into a mountain by the head, Who allowed Himself to be crucified by the members? Therefore it is not unworthy of our Redeemer, Who came to be slain, that He was willing to be tempted. It was meet that He should thus overcome our temptations by His own, even as He came to conquer our death by His own.

R. Abscóndite eleemósynam in sinu páuperum, et ipsa orábit pro vobis ad Dóminum: * Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
V. Date eleemósynam, et ecce omnia munda sunt vobis.
R. Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Quia sicut aqua extínguit ignem, ita eleemósyna extínguit peccátum.
R. Shut up alms in the breast of the poor, and it shall plead for you with the Lord. * For, as water will quench fire, so alms maketh an atonement for sins.
V. Give alms, and, behold, all things are clean unto you.
R. For, as water will quench fire, so alms maketh an atonement for sins.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. For, as water will quench fire, so alms maketh an atonement for sins.

Reading 12: We ought to know that temptation works through three forms. There is, first, the suggestion; then the delectation; lastly, the consent. When we are tempted, it often happens that we fall into delectation, and even into consent, because in the sinful flesh of which we are begotten, we carry in ourselves matter to favour the attack. But God, when He took Flesh in the womb of the Virgin, and came into the world without sin, did so without having in Himself anything of this lusting of the flesh against the spirit. It was possible therefore for Him to be tempted in the first stage, namely suggestion; but there was nothing in His Mind in which delectation could fix its teeth. And thus all the temptation which He endured from the devil was without, and none within Him.

R. Angelis suis Deus mandavit de te, ut custodiant te in omnibus viis tuis: * In manibus portabunt te, ne umquam offendas ad lapidem pedem tuum.
V. Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem.
R. In manibus portabunt te, ne umquam offendas ad lapidem pedem tuum.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. In manibus portabunt te, ne umquam offendas ad lapidem pedem tuum.
R.br. God hath given His Angels charge over thee, to keep thee in all thy ways. * They shall bear thee up in their hands, lest haply thou dash thy foot against a stone.
V. Thou shalt tread upon the adder and the cockatrice, the lion also, and the dragon shalt thou trample under feet.
R. They shall bear thee up in their hands, lest haply thou dash thy foot against a stone.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. They shall bear thee up in their- hands, lest haply thou dash thy foot against a stone.

Gospel

The Gospel is St Matthew 4:1-11 (the temptation of Christ):

Then Jesus was led by the spirit into the desert, to be tempted by the devil.  And when he had fasted forty days and forty nights, afterwards he was hungry.  And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread.  Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,  And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.  Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God.  Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them,  And said to him: All these will I give thee, if falling down thou wilt adore me.  Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.  Then the devil left him; and behold angels came and ministered to him.

Friday, 16 February 2018

Saturday after Ash Wednesday (week of Quinquagesima)

The Gospel for the Saturday after Ash Wednesday (in the traditional calendar) is from St Mark 6:47-56:

And when it was late, the ship was in the midst of the sea, and himself alone on the land. And seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them.  But they seeing him walking upon the sea, thought it was an apparition, and they cried out.  For they all saw him, and were troubled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not. And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves:  For they understood not concerning the loaves; for their heart was blinded. And when they had passed over, they came into the land of Genezareth, and set to the shore.  And when they were gone out of the ship, immediately they knew him:  And running through that whole country, they began to carry about in beds those that were sick, where they heard he was. And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole.

The Matins readings 

Reading 1 (Homily by the Venerable Bede): The toil of the disciples in rowing, and the wind contrary to them, is a figure of the divers toils of the Holy Church, as, amid the waves of a world that fighteth against her, and the stormy blasts of unclean spirits, she laboureth to reach the rest of her Fatherland above, as a shore safe for her anchor. Here also it is well said that the ship was in the midst of the sea, and He alone on the land; for sometimes it cometh to pass that the Church is, by the great pressure of the Gentiles, not only so afflicted, but also befouled, that it seemeth as though, if it were possible, her Redeemer had for the time forsaken her.

R. Veni hodie ad fontem aquae, et oravi Dominum, dicens:* Domine Deus Abraham, tu prosperum fecisti desiderium meum.
V. Igitur puella, cui dixero, Da mihi aquam de hydria tua, ut bibam: et illa dixerit, Bibe domine, et camelis tuis potum tribuam: ipsa est, quam praeparavit Dominus filio domini mei.
R. Domine Deus Abraham, tu prosperum fecisti desiderium meum.
R. I came this day unto the well, and I besought the Lord, and said: * O Lord God of Abraham, Thou hast prospered my way.
V. Therefore the virgin to whom I shall say: Give me water of thy pitcher to drink; and she shall say to me: Drink, my lord, and I will give thy camels drink also; let the same be the woman whom the Lord hath appointed out for my master's son.
R. O Lord God of Abraham, Thou hast prospered my way.

Reading 2: Whence it is that there cometh that cry of hers, when she is taken amid the waves, and the winds of temptations that break upon her, and with piteous entreaty she calleth on Him to protect her Why standest Thou afar off, O Lord, why hidest Thou thyself in times of trouble? Ps. ix. 22. And then, in the verses that follow, she telleth Him what saith the enemy that persecuted her, saying For he hath said in his heart God hath forgotten; He hideth His face He will never see it.

R. Factus est sermo Domini ad Abram, dicens: * Noli timere Abram: ego protector tuus sum, et merces tua magna nimis.
V. Ego enim sum Dominus Deus tuus, qui eduxi te de Ur Chaldaeorum.
R. Noli timere Abram: ego protector tuus sum, et merces tua magna nimis.
R. The word of the Lord came unto Abram, saying * Fear not, Abram I am thy shield, and thy exceeding great reward.
V. For I am the Lord thy God That brought thee out of Ur of the Chaldees.
R. Fear not, Abram I am thy shield, and thy exceeding great reward.

Reading 3: Verily, He forgetteth not the prayer of the poor, neither turneth He His face away from any that putteth his trust in Him; yea, rather, to him whosoever is striving with the enemy, He giveth help to conquer, and, whosoever conquereth, to him He giveth an everlasting crown. For the which reason also it is here said plainly He saw them toiling in rowing. The Lord seeth them that are toiling in the sea, albeit He be Himself on the land. Although He seem for a moment to tarry in succouring the distressed, nevertheless the look of His love is strengthening them, all the while, lest they should faint and sometimes He setteth them free, even by an open deliverance, conquering all their adversaries for them, as when He walked upon the swelling of the waves, and stilled them.

R. Credidit Abram Deo, et reputatiun est ei ad justitiam: * Et ideo amicus Dei factus est.
V. Fuit autem justus coram Domino, et ambulavit in viis ejus.
R. Et ideo amicus Dei factus est.
V. Gloria Patri...
R. Et ideo amicus Dei factus est.
R. Abraham believed God, and it was counted unto him for righteousness. * And therefore he became the friend of God.
V. For he was righteous in the sight of the Lord, and walked in His ways.
R. And therefore he became the friend of God.
V. Glory be...
R. And therefore he became the friend of God.

Thursday, 15 February 2018

Friday after Ash Wednesday (Quinquagesima week)

At Mass, the Gospel for the Friday after Ash Wednesday is St Matthew 5:43-48; 6:1-4, on doing your good works in secret:
You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy. But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you: That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.  For if you love them that love you, what reward shall you have? do not even the publicans this? And if you salute your brethren only, what do you more? do not also the heathens this?  Be you therefore perfect, as also your heavenly Father is perfect. Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.  Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward.  But when thou dost alms, let not thy left hand know what thy right hand doth.  That thy alms may be in secret, and thy Father who seeth in secret will repay thee.
The Matins readings on it are from a homily by St Jerome:

Reading 1: But I say unto you Love your enemies, do good to them that hate you. There are many who judge of the commandments of the Lord by their own weakness, and not by the strength of His Saints; and so deem Him to have commanded things impossible. These are they who think that not to hate their enemies is all that they are able to do; and that to command us to love them, is to command more than man's nature can bear. It behoves them to know, that this which Christ commands is not impossible, albeit perfect. This is what David did in respect of Saul and Absalom; the martyr Stephen also prayed for his enemies, even while they were stoning him; and Paul could wish that himself were accursed from Christ for his persecutors. And this, Jesus Himself did, as well as taught, when He said Father, forgive them for they know not what they do.

R. Angelus Domini vocavit Abraham, dicens: * Ne extendas manum tuam super puerum, eo quod timeas Dominum.
V. Cumque extendisset manum ut immolaret filium, ecce Angelus Domini de caelo clamavit, dicens.
R. Ne extendas manum tuam super puerum, eo quod timeas Dominum.
R. The Angel of the Lord called unto Abraham and said:* Lay not thine hand upon the lad; for now I know that thou fearest God.
V. And Abraham stretched forth his hand to slay his son; and, behold, the Angel of the Lord called unto him out of heaven, and said:
R. Lay not thy hand upon the lad; for now I know that thou fearest God.

Reading 2: That ye may be the children of your Father Which is in heaven. If he that does the commandments of God becomes a son of God, then is he not a son by nature, but by his own choice. Therefore when thou give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. He that sounds a trumpet before him, when he does alms, is an hypocrite. He that disfigures his face, when he fasts, to the end that he may show the emptiness of his belly in his looks, he also is an hypocrite.

R. Vocavit Angelus Domini Abraham de caelo, secundo, dicens: Benedicam tibi * Et multiplicabo te sicut stellas caeli,
V. Possidebit semen tuum portas inimicorum tuorum, et benedicentur in semine tuo omnes tribus terrae.
R. Et multiplicabo te sicut stellas caeli,
R. The Angel of the Lord called unto Abraham out of heaven the second time,* And said: I will bless thee, and I will multiply thy seed as the stars of the heaven.
V. Thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed.
R. And I will multiply thy seed as the stars of the heaven.

Reading 3: He that prays in the synagogues and in the corners of the streets, that he may be seen of men, is an hypocrite. From all which, we gather that an hypocrite is one which does anything that he may have glory of men. To me also it seems that he which saith unto his brother Let me pull out the mote out of thine eye, that he also is an hypocrite; for he proposes to take upon him that office for vainglory's sake, that he himself may appear righteous. Therefore the Lord says to him You hypocrite, first cast out the beam out of thine own eye. Thus we see that it is, not the doing good, but the motive which moves us to do good, which will meet with reward from God; and, if thou stray but a little from the right way, it is of small moment whether thou wander to the right hand or to the left, when once thou hast lost the straight path.

R. Deus domini mei Abraham dirige viam meam: * Ut cum salute revertar in domum domini mei.
V. Obsecro Domine, fac misericordiam cum servo tuo.
R. Ut cum salute revertar in domum domini mei.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut cum salute revertar in domum domini mei.
R. O God of my master Abraham, prosper my way which I go * That I may return again in safety unto the house of my master.
V. O Lord, I pray thee, be merciful unto thy servant
R. That I may return again in safety unto the house of my master.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. That I may return again in safety unto the house of my master.