Saturday, 23 September 2017

Fourth Sunday of September/Sixteenth Sunday after Pentecost

The Matins readings for the third Nocturn this Sunday are set out below.

Nocturn I

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

Reading 5: From the Book upon Elijah and Fasting, written by St. Ambrose, Bishop of Milan - 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 

Reading 9: From the Holy Gospel according to Luke - At that time: As Jesus went into the house of one of the chief Pharisees, to eat bread on the Sabbath-day, they watched Him. And, behold, there was a certain man before Him, which had the dropsy. And so on.

Homily of St Ambrose - Now is healed this man sick of the dropsy, in whom too much watery matter had well-nigh drowned the functions of life, and quenched the fire of understanding. Anon, a lesson is given in lowly-mindedness, when it is forbidden to the guests at a marriage feast to go and sit down unasked in the highest room, albeit the Lord spake gently, that the teaching of courtesy might forestall a harsh rebuke, reason prevail by dint of persuasion, and the desires be bent to follow the instruction.

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: And upon this, as next-door neighbour, cometh courtesy, which is so called by the Lord, when it is shown to the poor and weak, since to show it to them from whom we are to receive aught, is but a movement of self-interest.Lastly, as to a soldier that hath served his full time, is apportioned a reward for esteeming lightly of riches so he only can inherit the kingdom of God, whose soul is not given to seek after lower ends, and who purchaseth not to himself earthly possessions whereas the Lord saith "Sell that thou hast, and follow Me."

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: Neither can he gain it that buyeth oxen, which beasts Elisha slew and gave unto the people. Neither can he win it which hath married a wife and therefore cannot come, for " he that is unmarried careth for the things that belong to the Lord, how he may please the Lord but he that is married careth for the things that are of the world, how he may please his wife." Not that this is to be taken for blame of marriage, but only that virginity is the more honourable way, since "the unmarried woman" and the widow "careth for the things of the Lord, that she may be holy both in body and in spirit."

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: But in all fairness, having thus spoken concerning widows, let us betake ourselves again among the married, and join with them in entertaining the opinion which is held by so many, that there are only three classes of men who are shut out from the great supper named in the gospel, which three classes are Heathens, Jews, and Heretics. And therefore it is that the Apostle warneth us that we "walk not as other Gentiles walk," in malice and bitterness, and uncleanness, and covetousness, and so have no entry into the kingdom of Christ, since "no unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ

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

Gospel: St Luke 14:1-11

And it came to pass, when Jesus went into the house of one of the chief of the Pharisees, on the sabbath day, to eat bread, that they watched him. And behold, there was a certain man before him that had the dropsy. And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the sabbath day? But they held their peace. But he taking him, healed him, and sent him away. And answering them, he said: Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out, on the sabbath day?  And they could not answer him to these things. And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them: When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him: And he that invited thee and him, come and say to thee, Give this man place: and then thou begin with shame to take the lowest place.  But when thou art invited, go, sit down in the lowest place; that when he who invited thee, cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee. Because every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted.

Friday, 22 September 2017

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.

Thursday, 21 September 2017

Ember Friday of September


Reading 1: Continuation of the Holy Gospel according to Luke: At that time, one of the Pharisees desired that Jesus would eat with him. And He went into the Pharisee's house, and sat down to meat. And so on.

Homily of St Gregory, Pope - Of what is the Pharisee that was exalted by self-righteousness a type, but of the Jewish people? And of what the woman which was a sinner and came and wept at the Lord's feet, but of the conversion of the Gentiles? She brought an alabaster box of ointment, and stood at His feet behind Him weeping, and began to wash His Feet with tears, and did wipe them with the hairs of her head, and kissed His Feet, and anointed them with the ointment. Of us, therefore, even of us, was that woman a type, if after our sins we turn unto the Lord with all our heart, and imitate the example of her repentant grief. And of what is the ointment a type, but of the sweet savour of a good reputation? Whence also Paul saith: In every place we are unto God a sweet savour of Christ.

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 2: If therefore we do good works, whereby we gain for the Church the savour of good reputation, what do we but pour ointment upon the body of the Lord? But the woman stood at the Feet of Jesus, behind Him we stood opposite to the Feet of the Lord, what time we were in sin, and went contrary unto His ways. But when we turn again, and truly repent us of our sins, we stand behind His Feet, for we follow His footsteps against Whom we once contended. The woman washed His Feet with her tears and we do in very deed the same when we show the tenderness of sympathy to any of His humbler members, when we feel with His Saints in their tribulations, when we make their woes our own.

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 3: She wipes the Lord's Feet with our hair when we give charity, even out of such things as we have ourselves no need of, to His holy ones, with whom we feel in their trials, in as far as our heart so sympathizeth, that the bounty of our hand showeth the truth of our compassion. He washeth the Feet of the Redeemer, but wipeth them not with his hair, who feeleth for the sufferings of his neighbours, but nevertheless, relieveth them not, even out of such things as he himself hath no need for. He weepeth, but wipeth not, who offereth words of tenderness, but sootheth not sorrow by giving such things as be lacking. The woman kissed the Feet and we do fully the same, if we warmly love those whom out of bounty we support, so that the neediness of our neighbour is not grievous unto us, nor the penury which we relieve a weariness to us, nor, when the hand is giving what is needful, the heart is untouched by compassion.

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.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
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.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. But bless ye God, and tell of all His marvelous works.

Wednesday, 20 September 2017

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.

Tuesday, 19 September 2017

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. Matth. ix. 29. 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.


Monday, 18 September 2017

Tobit and our response to adversity: lectio notes


Tobit and his wife Anna
Abraham De Pape (c. 1658), National Gallery of London


At Matins on Sunday we commenced reading the book of Tobit, which I have to admit is one of my absolute favourites, and whose precepts St Benedict draws quite heavily on in his Rule.

But I want to focus particularly on the Matin's responsories for Tobit, as I think they provide a great summary of some of the key points of the book, and singing them provides a nice way of meditating on, and appropriating the message of the text.  The first one I want to look at is from Tobit 3.

But first a quick refresher by way of context.

The book of Tobit

The story starts, you will recall, with Tobit senior, who had been one of the few who had resisted the idolatry of the last days before the destruction of Jerusalem.  Taken captive, he kept the law and continued to carry out the works of mercy.  He was given a great deal of freedom by King Salmanasar, but fell afoul of his son King Sennacherib, saved only by the king's assassination (chapter 1).

In chapter 2, we are told that Tobit has resumed his practice of burying the dead left lying in the streets (despite warnings from his friends and family to learn from his experience under Sennacherib), and in the process is blinded by bird droppings while he sleeps outside, exhausted from this good works.

Tobit explicitly builds on the book of Job (which the last two Sundays covered).  In chapter two we are told that Tobit's blindness, was, like Job's, permitted by way of an example to us:
Now this trial the Lord therefore permitted to happen to him, that an example might be given to posterity of his patience, as also of holy Job. For whereas he had always feared God from his infancy, and kept his commandments, he repined not against God because the evil of blindness had befallen him, But continued immovable in the fear of God, giving thanks to God all the days of his life.  
How to respond to adversity

Chapter 3 of the book presents us with two role models in how to respond to adversity, even when we feel we would rather die then continue to suffer.

First, we are told that Tobit responds to his blindness by prayer with tears, acknowledging his sinfulness, and those of the nation that led to the punishment of the Exile:
Then Tobias sighed, and began to pray with tears, Saying: Thou art just, O Lord, and all thy judgments are just, and all thy ways mercy, and truth, and judgment: And now, O Lord, think of me, and take not revenge of my sins, neither remember my offences, nor those of my parents. For we have not obeyed thy commandments, therefore are we delivered to spoil and to captivity, and death, and are made a fable, and a reproach to all nations, amongst which thou hast scattered us.  And now, O Lord, great are thy judgments, because we have not done according to thy precepts, and have not walked sincerely before thee: And now, O Lord, do with me according to thy will, and command my spirit to be received in peace: for it is better for me to die, than to live.
The second role model is Sara, whose seven husbands had each been murdered on her wedding night by a demon, and who is verbally attacked by serving maid, responds to her sharply, and then retreats to her rooms to fast and pray for three days and nights:
At these words she went into an upper chamber of her house: and for three days and three nights did neither eat nor drink: But continuing in prayer with tears besought God, that he would deliver her from this reproach. And it came to pass on the third day, when she was making an end of her prayer, blessing the Lord, She said: Blessed is thy name, O God of our fathers: who when thou hast been angry, wilt shew mercy, and in the time of tribulation forgivest the sins of them that call upon thee. To thee, O Lord, I turn my face, to thee I direct my eyes.  I beg, O Lord, that thou loose me from the bond of this reproach, or else take me away from the earth.
The chapter ends on a positive note, with God hearing their prayers, and sending St Raphael the archangel to fix things:
At that time the prayers of them both were heard in the sight of the glory of the most high God: And the holy angel of the Lord, Raphael was sent to heal them both, whose prayers at one time were rehearsed in the sight of the Lord.
The responsory text pulls together sections from verses 3, 4 and 15, focusing us on acknowledging not just our own sins, but those of those who have shaped our current circumstances, and reminding us of God's justice, truth and mercy, and above all, our hope of redemption:

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.
.
Chants for the responsory can be found in the Liber Responsorialis (pg 423), the Nocturnale Romanum (pg 587) or online at Gregofacsimil  (but with an alternate verse, from the book of Wisdom). 

Saturday, 16 September 2017

Third Sunday of September/Fifteenth Sunday after Pentecost

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 (St Augustine)

Reading 9: That her son was called again to life was the joy of that widowed mother; that souls of men are every day called to life is the joy of our Mother the Church. He was dead in body they have been dead in mind. His death was outward, and was outwardly bewailed; their inward. Death hath been neither mourned for nor seen. But He hath sought for them, Who hath seen that they are dead, and He only hath seen that they are dead, Who hath been able to make them alive. If He had not come to raise the dead, the Apostle had not said: "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."

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: We find written how the Lord raised from the dead three persons visibly, but thousands invisibly. But how many they may have been whom He raised visibly, who knoweth For all the things which He did are not written. John saith thus: "There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.". There were then, doubtless, many more raised to life, but it is not meaningless that three are recorded.

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: For our Lord Jesus Christ hath willed that those things which He did carnally, we should understand also spiritually. He worked not miracles only for the sake of working wonders, but that His works might be at once wonderful to them that beheld, and true to them that understand them. Even as one that looketh upon a scroll right fairly written, and knoweth not how to read therein, praiseth the hand of the old scribe when he seeth the beauty of the points, but what it saith, what those points mean, he knoweth not, and praiseth by the eye, without understanding by the mind.

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: And as, on the other hand, he that can not only gaze on it, as can all men, but also can read it, praiseth the penmanship, and catcheth the sense likewise, which the unlearned cannot do even so. There were some that saw the miracles which Christ did, and understood not what they meant, nor what they, as it were, hinted to such as did understand them, and these only marvelled to see them wrought. And other some there were which saw the works, and marvelled, and understood them, and profited by them. And it is as these last that we ought to be in the school of Christ.

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


Gospel :St Luke 7: 11-16:

 Et factum est: deinceps ibat in civitatem quæ vocatur Naim: et ibant cum eo discipuli ejus et turba copiosa.  Cum autem appropinquaret portæ civitatis, ecce defunctus efferebatur filius unicus matris suæ: et hæc vidua erat: et turba civitatis multa cum illa. Quam cum vidisset Dominus, misericordia motus super eam, dixit illi: Noli flere.  Et accessit, et tetigit loculum. (Hi autem qui portabant, steterunt.) Et ait: Adolescens, tibi dico, surge.  Et resedit qui erat mortuus, et cœpit loqui. Et dedit illum matri suæ. Accepit autem omnes timor: et magnificabant Deum, dicentes: Quia propheta magnus surrexit in nobis: et quia Deus visitavit plebem suam.

And it came to pass afterwards, that he went into a city that is called Naim; and there went with him his disciples, and a great multitude. And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother; and she was a widow: and a great multitude of the city was with her.  Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.  And he came near and touched the bier. And they that carried it, stood still. And he said: Young man, I say to thee, arise.  And he that was dead, sat up, and began to speak. And he gave him to his mother.  And there came a fear on them all: and they glorified God, saying: A great prophet is risen up among us: and, God hath visited his people.