Universalis
Tuesday 24 October 2017    (other days)
Tuesday of week 29 in Ordinary Time 
 or Saint Antony Mary Claret, Bishop 

Office of Readings

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.


INTRODUCTION
Deus, in adiutórium meum inténde.
  Dómine, ad adiuvándum me festína.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen. Allelúia.
INTRODUCTION
O God, come to our aid.
  O Lord, make haste to help us.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
Amen. Alleluia.

Hymnus
I. Quando Officium lectionis dicitur noctu vel summo mane:
Consors patérni lúminis,
lux ipse lucis et dies,
noctem canéndo rúmpimus:
assíste postulántibus.
Aufer ténebras méntium,
fuga catérvas dǽmonum,
expélle somnoléntiam
ne pigritántes óbruat.
Sic, Christe, nobis ómnibus
indúlgeas credéntibus,
ut prosit exorántibus
quod præcinéntes psállimus.
Sit, Christe, rex piíssime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna sǽcula. Amen.
II. Quando Officium lectionis dicitur diurno tempore:
O Sacrosáncta Trínitas,
quæ cuncta condens órdinas,
diem labóri députans
noctem quiéti dédicas,
Te mane, simul véspere,
te nocte ac die cánimus;
in tua nos tu glória
per cuncta serva témpora.
Nos ádsumus te cérnui
en adorántes fámuli;
vota precésque súpplicum
hymnis adiúnge cǽlitum.
Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne sǽculum. Amen.
Hymn
Worship, glory, praise and honour
To our God, high-throned above:
We, with many generations
Join to praise thy name of love.
In the scriptures, by the Spirit,
May we see the Saviour’s face,
Hear his word and heed his calling,
Know his will and grow in grace.

Ps 9B:1-11
Gratiarum actio

Beati pauperes, quia vestrum est regnum Dei” (Lc 6, 20).

Iudicábit Dóminus in iustítia páuperes.
1Ut quid, Dómine, stas a longe,*
  abscóndis te in opportunitátibus, in tribulatióne?
2Dum supérbit, ímpius inséquitur páuperem;*
  comprehendántur in consíliis, quæ cógitant.
3Quóniam gloriátur peccátor in desidériis ánimæ suæ,*
  et avárus sibi benedícit.
4Spernit Dóminum peccátor in arrogántia sua:*
  «Non requíret, non est Deus».
5Hæ sunt omnes cogitatiónes eius;*
  prosperántur viæ illíus in omni témpore.
Excélsa nimis iudícia tua a fácie eius;*
  omnes inimícos suos aspernátur.
6Dixit enim in corde suo: «Non movébor,*
  in generatiónem et generatiónem ero sine malo».
7Cuius maledictióne os plenum est et frauduléntia et dolo,*
  sub lingua eius labor et nequítia.
8Sedet in insídiis ad vicos,*
  in occúltis intérficit innocéntem.
9Oculi eius in páuperem respíciunt;*
  insidiátur in abscóndito quasi leo in spelúnca sua.
Insidiátur, ut rápiat páuperem;*
  rapit páuperem, dum áttrahit in láqueum suum.
10Irruit et inclínat se, et míseri cadunt*
  in fortitúdine brachiórum eius.
11Dixit enim in corde suo: «Oblítus est Deus,*
  avértit fáciem suam, non vidébit in finem».
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Iudicábit Dóminus in iustítia páuperes.
Psalm 9B (10)
Thanksgiving
The Lord will protect the rights of the oppressed.
With what purpose, Lord, do you stay away,
  hide yourself in time of need and trouble?
The wicked in their pride persecute the weak,
  trap them in the plots they have devised.
The sinner glories in his desires,
  the miser congratulates himself.
The sinner in his arrogance rejects the Lord:
  “there is no God, no retribution.”
This is what he thinks
 – and all goes well for him.
Your judgements are far beyond his comprehension:
  he despises all who stand against him.
The sinner says to himself: “I will stand firm;
  nothing can touch me, from generation to generation.”
His mouth is full of malice and deceit,
  under his tongue hide trouble and distress.
He lies in ambush by the villages,
  he kills the innocent in some secret place.
He watches the weak,
  he hides like a lion in its lair, and makes plans.
He plans to rob the weak,
  lure him to his trap and rob him.
He rushes in, makes a dive,
  and the poor victim is caught.
For he has said to himself, “God has forgotten.
  He is not watching, he will never see.”
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
Amen.
The Lord will protect the rights of the oppressed.

Ps 9B:12-18
Tu, Dómine, labórem et dolórem consíderas.
12Exsúrge, Dómine Deus; exálta manum tuam,*
  ne obliviscáris páuperum.
13Propter quid spernit ímpius Deum?*
  Dixit enim in corde suo: «Non requíres».
14Vidísti:†
  tu labórem et dolórem consíderas,*
  ut tradas eos in manus tuas.
Tibi derelíctus est pauper,*
  órphano tu factus es adiútor.
15Cóntere bráchium peccatóris et malígni;*
  quæres peccátum illíus et non invénies.
16Dóminus rex in ætérnum et in sǽculum sǽculi:*
  periérunt gentes de terra illíus.
17Desidérium páuperum exaudísti, Dómine;*
  confirmábis cor eórum, inténdes aurem tuam
18iudicáre pupíllo et húmili,*
  ut non appónat ultra indúcere timórem homo de terra.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Tu, Dómine, labórem et dolórem consíderas.
Psalm 9B (10)
Lord, you have seen our trouble and our sorrow.
Rise up, Lord, raise your hand!
  Do not forget the weak.
Why does the wicked man spurn God?
  Because he says to himself, “you will not take revenge.”
But you do see: you see the trouble and the pain,
  and then you take things into your own hands.
The weak fall to your care,
  and you are the help of the orphan.
Break the arms of the sinner and evil-doer:
  seek out wickedness until there is no more to be found.
The Lord is King for ever and for ever.
  The Gentiles have perished from his land.
You have heard the prayer of the weak, Lord,
  and you will strengthen their hearts.
You will lend your ear to the pleas of the orphans and the helpless,
  so mere mortals can frighten them no longer.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
Amen.
Lord, you have seen our trouble and our sorrow.

Ps 11:2-8
Invocatio contra superbos

Propter nos pauperes Pater Filium dignatus est mittere” (S. Augustinus).

Elóquia Dómini elóquia casta; argéntum igne examinátum.
2Salvum me fac, Dómine, quóniam defécit sanctus,*
  quóniam deminúti sunt fidéles a fíliis hóminum.
3Vana locúti sunt unusquísque ad próximum suum;*
  in lábiis dolósis, in dúplici corde locúti sunt.
4Dispérdat Dóminus univérsa lábia dolósa*
  et linguam magníloquam.
5Qui dixérunt: «Lingua nostra magnificábimur,†
  lábia nostra a nobis sunt;*
  quis noster dóminus est?».
«6Propter misériam ínopum et gémitum páuperum,†
  nunc exsúrgam, dicit Dóminus;*
  ponam in salutári illum, quem despíciunt».
7Elóquia Dómini elóquia casta,*
  argéntum igne examinátum, separátum a terra, purgátum séptuplum.
8Tu, Dómine, servábis nos et custódies nos*
  a generatióne hac in ætérnum.
In circúitu ímpii ámbulant,*
  cum exaltántur sordes inter fílios hóminum.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Elóquia Dómini elóquia casta; argéntum igne examinátum.
Psalm 11 (12)
A prayer against the proud
The words of the Lord are words without alloy, silver from the furnace, seven times refined.
Save me, Lord, for the good men are all gone:
  there is no-one to be trusted among the sons of men.
Neighbour speaks falsehood to neighbour:
  with lying lips and crooked hearts they speak.
Let the Lord condemn all lying lips,
  all boastful tongues.
They say “Our tongues will make us great,
  our lips are ours, we have no master.”
“On account of the sufferings of the poor,
  the groans of the weak, I will rise up,” says the Lord.
  “I will bring to safety the one whom men despise.”
The words of the Lord are pure words,
  silver tried by fire, freed from dross,
  silver seven times refined.
You, Lord, will help us
  and guard us from now to all eternity –
while the wicked walk round outside,
  where the vilest are most honoured of the children of men.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
Amen.
The words of the Lord are words without alloy, silver from the furnace, seven times refined.

℣. Díriget Dóminus mansuétos in iudício.
℟. Docébit mites vias suas.
The Lord will guide the humble on the right path.
He will teach his ways to the meek.

Lectio prior
De libro Esther 4, 1-8. 8 a. 9-17
1Cum comperísset Mardochǽus ómnia, quæ accíderant, scidit vestiménta sua et indútus est sacco spargens cínerem cápiti. Et in platéa médiæ civitátis voce magna et amára clamábat 2usque ad fores palátii grádiens; non enim erat lícitum indútum sacco aulam regis intráre. 3In ómnibus quoque provínciis, quocúmque edíctum et dogma regis pervénerat, planctus ingens erat apud Iudǽos, ieiúnium, ululátus et fletus, sacco et cínere multis pro strato uténtibus.
  4Ingréssæ sunt autem puéllæ Esther et eunúchi nuntiaverúntque ei. Quod áudiens consternáta est valde et misit vestem, ut, abláto sacco, indúerent eum; quam accípere nóluit. 5Accitóque Athach eunúcho, quem rex minístrum ei déderat, prǽcépit ei, ut iret ad Mardochǽum et dísceret ab eo cur hoc fáceret. 6Egressúsque Athach ivit ad Mardochǽum stantem in platéa civitátis ante óstium palátii. 7Qui indicávit ei ómnia, quæ ei accíderant, quantum Aman promisísset, ut in thesáuros regis pro Iudæórum nece inférret argéntum. 8Exémplar quoque edícti, quod pendébat in Susan ad perdéndum eos, dedit ei, ut regínæ osténderet et monéret eam, ut intráret ad regem et deprecarétur eum et rogáret pro pópulo suo. 8a«Memor, inquit, diérum humilitátis tuæ, quando nutríta sis in manu mea, quia Aman secúndus a rege locútus est contra nos in mortem. Et tu ínvoca Dóminum et lóquere regi pro nobis et líbera nos de morte».
  9Regréssus Athach nuntiávit Esther ómnia, quæ Mardochǽus díxerat. 10Quæ respóndit ei et iussit, ut díceret Mardochǽo: 11«Omnes servi regis et cunctæ, quæ sub dicióne eius sunt, norunt provínciæ, quod cuíque sive viro sive mulíeri, qui non vocátus intérius átrium regis intráverit, una lex sit, ut statim interficiátur, nisi forte rex áuream virgam ad eum teténderit, ut possit vívere; ego autem trigínta iam diébus non sum vocáta ad regem». 12Quod cum audísset Mardochǽus, 13rursum mandávit Esther dicens: «Ne putes quod ánimam tuam tantum líberes, quia in domo regis es, præ cunctis Iudǽis. 14Si enim nunc silúeris, aliúnde Iudǽis liberátio et salvátio exsúrget, et tu et domus patris tui períbitis; et quis novit utrum idcírco ad regnum véneris, ut in tali témpore pararéris?».
  15Rursúmque Esther hæc Mardochǽo verba mandávit: 16«Vade et cóngrega omnes Iudǽos, qui in Susan reperiúntur; et ieiunáte pro me. Non comedátis et non bibátis tribus diébus et tribus nóctibus, et ego cum ancíllis meis simíliter ieiunábo; et tunc ingrédiar ad regem contra legem fáciens: si péreo, péreo». 17Ivit ítaque Mardochǽus et fecit ómnia, quæ ei Esther mandáverat.
First ReadingEsther 4:1-17 ©
Haman procures an order for the destruction of the Jews
When Mordecai learned what had happened, he tore his garments and put on sackcloth and ashes. Then he went right through the city, wailing loud and bitterly, until he arrived in front of the Chancellery, which no one clothed in sackcloth was allowed to enter. And in every province, no sooner had the royal edict been read than among the Jews there was great mourning, fasting, weeping and wailing, and many lay on sackcloth and ashes.
  When Queen Esther’s maids and eunuchs came and told her, she was overcome with grief. She sent clothes for Mordecai to put on instead of his sackcloth, but he refused them. Then Esther summoned Hathach, a eunuch whom the king had appointed to wait on her, and ordered him to go to Mordecai and enquire what was the matter and why he was acting in this way.
  Hathach went out to Mordecai, who was still in the city square in front of the Chancellery, and Mordecai told him what had happened to him personally, and also about the sum of money which Haman had offered to pay into the royal treasury as compensation for the destruction of the Jews. He also gave him a copy of the edict of extermination published in Susa for him to show Esther for her information, with the message that she was to go to the king and implore his favour and plead with him for her people. ‘Remember your humbler circumstances,’ he said ‘when you were fed by my hand. Since Haman, the second person in the realm, has petitioned the king for our deaths, invoke the Lord, speak to the king for us and save us from death!’
  Hathach came back and told Esther what Mordecai had said; and she replied with the following message for Mordecai, ‘All the king’s servants and the people of his provinces know that for a man or woman who approaches the king in the inner court without being summoned there is one penalty: death, unless, by pointing his golden sceptre towards him, the king grants him his life. And I have not been summoned to the king for the last thirty days.’
  These words of Esther were reported to Mordecai, who sent back the following reply, ‘Do not suppose that, because you are in the king’s palace, you are going to be the one Jew to escape. No; if you persist in remaining silent at such a time, relief and deliverance will come to the Jews from another place, but both you and the House of your father will perish. Who knows? Perhaps you have come to the throne for just such a time as this.’
  Whereupon Esther sent this reply to Mordecai, ‘Go and assemble all the Jews now in Susa and fast for me. Do not eat or drink day or night for three days. For my part, I and my maids will keep the same fast, after which I shall go to the king in spite of the law; and if I perish, I perish.’ Mordecai went away and carried out Esther’s instructions.
Responsorium
Cf. Est 14, 14 (Vg); Tob 3, 13 (Vg); Iudt 6, 15 (Vg)
℟. Spem in álium numquam hábui, prætérquam in te, Deus Israel;* Qui irascéris et propítius eris et ómnia peccáta hóminum in tribulatióne dimíttis.
℣. Dómine Deus, creátor cæli et terræ, réspice ad humilitátem nostram.* Qui irascéris.
Responsory
Est 14:14; Ps 103:8-10; Jdt 6:19
℟. Never have I relied on anyone but you alone, O God of Israel.* Even though you be angry, yet will you be merciful and forgive the offences of those who suffer misfortune.
℣. Lord God of heaven and earth, relieve our distress.* Even though you be angry, yet will you be merciful and forgive the offences of those who suffer misfortune.

Lectio altera
Ex Epístola sancti Augustíni epíscopi ad Probam (Ep. 130, 11, 21 – 12, 22: CSEL 44, 63-64)
De oratione dominica
Nobis verba necessária sunt, quibus commoneámur et inspiciámus quid petámus, non quibus Dóminum seu docéndum seu flecténdum esse credámus.
  Cum ergo dícimus: Sanctificétur nomen tuum, nos admonémus desideráre ut nomen eius, quod semper sanctum est, étiam apud hómines sanctum habeátur, hoc est non contemnátur; quod non Deo, sed homínibus prodest.
  Et in eo quod dícimus: Advéniat regnum tuum, quod, seu velímus seu nolímus, útique véniet, desidérium nostrum ad illud regnum excitámus, ut nobis véniat atque in eo regnáre mereámur.
  Cum dícimus: Fiat volúntas tua sicut in cælo et in terra, nobis ab illo precámur ipsam obœdiéntiam, ut sic in nobis fiat volúntas eius, quemádmodum fit in cæléstibus ab ángelis eius.
  Cum dícimus: Panem nostrum cotidiánum da nobis hódie, per id quod dícitur hódie, significátur hoc témpore; ubi vel sufficiéntiam illam pétimus a parte quæ excéllit, id est nómine panis totam significántes; vel sacraméntum fidélium, quod in hoc témpore necessárium est, non tamen ad huius témporis, sed ad illam ætérnam felicitátem assequéndam.
  Cum dícimus: Dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris, nos admonémus et quid petámus et quid faciámus, ut accípere mereámur.
  Cum dícimus: Ne nos ínferas in tentatiónem, nos admonémus hoc pétere, ne desérti eius adiutório alícui tentatióni vel consentiámus decépti vel cedámus afflícti.
  Cum dícimus: Líbera nos a malo, nos admonémus cogitáre nondum nos esse in eo bono ubi nullum patiémur malum. Et hoc quidem últimum quod in oratióne domínica pósitum est, tam late patet, ut homo christiánus in quálibet tribulatióne constitútus in hoc gémitus edat, in hoc lácrimas fundat, hinc exordiátur, in hoc immorétur, ad hoc términet oratiónem. His enim verbis res ipsas memóriæ nostræ commendári oportébat.
  Nam quǽlibet ália verba dicámus, quæ afféctus orántis vel præcedéndo format ut cláreat, vel consequéndo atténdit ut crescat; nihil áliud dícimus quam quod in ista domínica oratióne pósitum est, si recte et congruénter orámus. Quisquis autem, id dicit quod ad istam evangélicam precem pertinére non possit, etiámsi non illícite orat, carnáliter orat; quod néscio quemádmodum non dicátur illícite, quandóquidem Spíritu renátos nónnisi spiritáliter decet oráre.
Second Reading
A letter to Proba by St Augustine
On the Lord's Prayer
We need to use words so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct the Lord or prevail on him.
  Thus, when we say: Hallowed be your name, we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. I mean that it should not be held in contempt. But this is a help for men, not for God.
  And as for our saying: Your kingdom come, it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there.
  When we say: Your will be done on earth as it is in heaven, we are asking him to make us obedient so that his will may be done in us as it is done in heaven by his angels.
  When we say: Give us this day our daily bread, in saying this day we mean “in this world.” Here we ask for a sufficiency by specifying the most important part of it; that is, we use the word “bread” to stand for everything. Or else we are asking for the sacrament of the faithful, which is necessary in this world, not to gain temporal happiness but to gain the happiness that is everlasting.
  When we say: Forgive us our trespasses as we forgive those who trespass against us, we are reminding ourselves of what we must ask and what we must do in order to be worthy in turn to receive.
  When we say: Lead us not into temptation, we are reminding ourselves to ask that his help may not depart from us; otherwise we could be seduced and consent to some temptation, or despair and yield to it.
  When we say: Deliver us from evil, we are reminding ourselves to reflect on the fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. This is the final petition contained in the Lord’s Prayer, and it has a wide application. In this petition the Christian can utter his cries of sorrow, in it he can shed his tears, and through it he can begin, continue and conclude his prayer, whatever the distress in which he finds himself. Yes, it was very appropriate that all these truths should be entrusted to us to remember in these very words.
  Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that is not contained in the Lord’s Prayer, provided of course we are praying in a correct and proper way. But if anyone says something which is incompatible with this prayer of the Gospel, he is praying in the flesh, even if he is not praying sinfully. And yet I do not know how this could be termed anything but sinful, since those who are born again through the Spirit ought to pray only in the Spirit.
Responsorium2 Mac 1, 5. 3 a
℟. Exáudiat Dóminus oratiónes vestras et reconciliétur vobis,* Nec vos déserat in témpore malo Dóminus Deus vester.
℣. Det vobis cor ómnibus, ut colátis eum et faciátis eius voluntátem.* Nec vos.
Responsory
℟. May the Lord hear your prayers and be reconciled to you.* May the Lord our God not abandon you in time of evil.
℣. May he give you all a heart to worship him and do his will.* May the Lord our God not abandon you in time of evil.

Oremus.
  Omnípotens sempitérne Deus, fac nos tibi semper et devótam gérere voluntátem et maiestáti tuæ sincéro corde servíre.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Amen.
Let us pray.
Almighty, ever-living God,
  make us ever obey you willingly and promptly.
Teach us how to serve you
  with sincere and upright hearts
  in every sphere of life.
Through our Lord Jesus Christ, your Son,
  who lives and reigns with you in the unity of the Holy Spirit,
  one God, for ever and ever.
Amen.

Benedicámus Dómino.
– Deo grátias.
Let us praise the Lord.
– Thanks be to God.

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