Universalis
Monday 18 June 2018    (other days)

 or Monday of week 11 in Ordinary Time 

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
Somno reféctis ártubus,
spreto cubíli, súrgimus:
nobis, Pater, canéntibus
adésse te depóscimus.
Te lingua primum cóncinat,
te mentis ardor ámbiat,
ut áctuum sequéntium
tu, sancte, sis exórdium.
Cedant ténebræ lúmini
et nox diúrno síderi,
ut culpa, quam nox íntulit,
lucis labáscat múnere.
Precámur idem súpplices
noxas ut omnes ámputes,
et ore te canéntium
laudéris in perpétuum.
Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne sǽculum. Amen.
Hymn
O God of truth, prepare our minds
To hear and heed your holy word;
Fill every heart that longs for you
With your mysterious presence, Lord.
Almighty Father, with your Son
And blessed Spirit, hear our prayer:
Teach us to love eternal truth
And seek its freedom everywhere.
Stanbrook Abbey Hymnal

Ps 49:1-6
Vera in Dominum pietas

Non veni solvere legem, sed adimplere” (Cf. Mt 5, 17).

Deus noster maniféste véniet et non silébit.
1Deus deórum Dóminus locútus est*
  et vocávit terram a solis ortu usque ad occásum.
2Ex Sion speciósa decóre Deus illúxit,*
  3Deus noster véniet et non silébit:
ignis consúmens est in conspéctu eius*
  et in circúitu eius tempéstas válida.
4Advocábit cælum desúrsum*
  et terram discérnere pópulum suum:
«5Congregáte mihi sanctos meos,*
  qui disposuérunt testaméntum meum in sacrifício».
6Et annuntiábunt cæli iustítiam eius,*
  quóniam Deus iudex est.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Deus noster maniféste véniet et non silébit.
Psalm 49 (50)
True reverence for the Lord
Our God comes openly, he keeps silence no longer.
The Lord, the God of gods has spoken:
  he has summoned the whole earth, from east to west.
God has shone forth from Zion in her great beauty.
  Our God will come, and he will not be silent.
Before him, a devouring fire;
  around him, a tempest rages.
He will call upon the heavens above, and on the earth, to judge his people.
“Bring together before me my chosen ones, who have sealed my covenant with sacrifice.”
The heavens will proclaim his justice; for God is the true judge.
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.
Our God comes openly, he keeps silence no longer.

Ps 49:7-15
Immola Deo sacrifícium laudis.
«7Audi, pópulus meus, et loquar;†
  Israel, et testificábor advérsum te:*
  Deus, Deus tuus ego sum.
8Non in sacrifíciis tuis árguam te;*
  holocáusta enim tua in conspéctu meo sunt semper.
9Non accípiam de domo tua vítulos,*
  neque de grégibus tuis hircos.
10Quóniam meæ sunt omnes feræ silvárum,*
  iumentórum mille in móntibus.
11Cognóvi ómnia volatília cæli,*
  et, quod movétur in agro, meum est.
12Si esuríero non dicam tibi;*
  meus est enim orbis terræ et plenitúdo eius.
13Numquid manducábo carnes taurórum*
  aut sánguinem hircórum potábo?
14Immola Deo sacrifícium laudis*
  et redde Altíssimo vota tua;
15et ínvoca me in die tribulatiónis:*
  éruam te, et honorificábis me».
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Immola Deo sacrifícium laudis.
Psalm 49 (50)
Pay your sacrifice of thanksgiving to God.
Listen, my people, and I will speak;
  Israel, I will testify against you.
I am God, your God.
I will not reproach you with your sacrifices,
  for your burnt offerings are always before me.
But I will not accept calves from your houses,
  nor goats from your flocks.
For all the beasts of the forests are mine,
  and in the hills, a thousand animals.
All the birds of the air – I know them.
  Whatever moves in the fields – it is mine.
If I am hungry, I will not tell you;
  for the whole world is mine, and all that is in it.
Am I to eat the flesh of bulls,
  or drink the blood of goats?
Offer a sacrifice to God – a sacrifice of praise;
  to the Most High, fulfil your vows.
Then you may call upon me in the time of trouble:
  I will rescue you, and you will honour me.
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.
Pay your sacrifice of thanksgiving to God.

Ps 49:16-23
Misericórdiam vólui et non sacrifícium: et sciéntiam Dei plus quam holocáusta.
16Peccatóri autem dixit Deus:†
  «Quare tu enárras præcépta mea*
  et assúmis testaméntum meum in os tuum?
17Tu vero odísti disciplínam*
  et proiecísti sermónes meos retrórsum.
18Si vidébas furem, currébas cum eo;*
  et cum adúlteris erat pórtio tua.
19Os tuum dimittébas ad malítiam,*
  et lingua tua concinnábat dolos.
20Sedens advérsus fratrem tuum loquebáris*
  et advérsus fílium matris tuæ proferébas oppróbrium.
21Hæc fecísti, et tácui.†
  Existimásti quod eram tui símilis.*
  Arguam te et státuam illa contra fáciem tuam.
22Intellégite hæc, qui obliviscímini Deum,*
  nequándo rápiam, et non sit qui erípiat.
23Qui immolábit sacrifícium laudis, honorificábit me,†
  et, qui immaculátus est in via,*
  osténdam illi salutáre Dei».
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Misericórdiam vólui et non sacrifícium: et sciéntiam Dei plus quam holocáusta.
Psalm 49 (50)
I want love, not sacrifice; knowledge of God, not holocausts.
To the sinner, God has said this:
Why do you recite my statutes?
  Why do you dare to speak my covenant?
For you hate what I teach you,
  and reject what I tell you.
The moment you saw a thief, you joined him;
  you threw in your lot with adulterers.
You spoke evil with your mouth,
  and your tongue made plans to deceive.
Solemnly seated, you denounced your own brother;
  you poured forth hatred against your own mother’s son.
All this you did, and I was silent;
  so you thought that I was just like you.
But I will reprove you –
  I will confront you with all you have done.
Understand this, you who forget God;
  lest I tear you apart, with no-one there to save you.
Whoever offers up a sacrifice of praise gives me true honour;
  whoever follows a sinless path in life will be shown the salvation of God.
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.
I want love, not sacrifice; knowledge of God, not holocausts.

℣. Audi, pópule meus, et loquar.
℟. Deus, Deus tuus ego sum.
Listen, my people, and I shall speak.
I am God, your God.

Lectio prior
De libro Iúdicum 4, 1-24
Debora et Barac
In diébus illis: 1Addidérunt fílii Israel fácere malum in conspéctu Dómini post mortem Aod, 2et trádidit illos Dóminus in manu Iabin regis Chánaan, qui regnávit in Asor. Habuítque ducem exércitus sui nómine Sísaram: ipse autem habitábat in Hároseth géntium. 3Clamaverúntque fílii Israel ad Dóminum; nongéntos enim habébat falcátos currus et per vigínti annos veheménter opprésserat eos.
  4Erat autem Débora prophétis uxor Lápidoth, quæ iudicábat Israel in illo témpore. 5Et sedébat sub palma Déboræ inter Rama et Bethel in monte Ephraim; ascendebántque ad eam fílii Israel in iudícium. 6Quæ misit et vocávit Barac fílium Abínoem de Cedes Néphthali dixítque ad eum: «Præcépit tibi Dóminus Deus Israel: Vade et duc exércitum in montem Thabor, tollésque tecum decem mília pugnatórum de fíliis Néphthali et de fíliis Zábulon. 7Ego autem ducam ad te in loco torréntis Cison Sísaram príncipem exércitus Iabin et currus eius atque omnem multitúdinem et tradam eum in manu tua». 8Dixítque ad eam Barac: «Si venis mecum, vadam; si nolúeris veníre mecum, non pergam». 9Quæ dixit ad eum: «Ibo quidem tecum; sed in hac via non erit tibi glória, quia in manu mulíeris tradet Dóminus Sísaram».
  Surréxit ítaque Débora et perréxit cum Barac in Cedes. 10Qui, accítis Zábulon et Néphthali in Cedes, ascéndit cum decem mílibus pugnatórum habens Déboram in comitátu suo. 11Haber autem Cinǽus recésserat a céteris Cinǽis frátribus suis fíliis Hobab cognáti Móysi et teténdit tabernáculum usque ad quercum in Saánanim iuxta Cedes.
  12Nuntiatúmque est Sísaræ quod ascendísset Barac fílius Abínoem in montem Thabor, 13et congregávit omnes nongéntos falcátos currus omnémque exércitum, qui cum eo erat, de Hároseth géntium ad torréntem Cison.
  14Dixítque Débora ad Barac: «Surge: hæc est enim dies, in qua trádidit Dóminus Sísaram in manus tuas. En ipse ductor est tuus». Descéndit ítaque Barac de monte Thabor, et decem mília pugnatórum cum eo. 15Perterruítque Dóminus Sísaram et omnes currus eius universámque multitúdinem in ore gládii ad conspéctum Barac, in tantum ut Sísara de curru desíliens pédibus fúgeret, 16et Barac persequerétur fugiéntes currus et exércitum usque ad Hároseth géntium, et omnis hóstium multitúdo usque ad interneciónem cáderet.
  17Sísara autem fúgiens pervénit ad tentórium Iahel uxóris Haber Cinǽi; erat enim pax inter Iabin regem Asor et domum Haber Cinǽi. 18Egréssa ígitur Iahel in occúrsum Sísaræ dixit ad eum: «Intra ad me, dómine mi; intra, ne tímeas». Qui ingréssus tabernáculum eius et opértus ab ea panno, 19dixit ad eam: «Da mihi, óbsecro, páululum aquæ, quia sítio». Quæ apéruit utrem lactis et dedit ei bíbere et opéruit illum. 20Dixítque Sísara ad eam: «Sta ante óstium tabernáculi et, cum vénerit áliquis intérrogans te et dicens: “Numquid hic est áliquis?”, respondébis: “Nullus est”. 21Tulit porro Iahel uxor Haber clavum tabernáculi assúmens páriter málleum; et ingréssa abscóndite et cum siléntio, pósuit supra tempus cápitis eius clavum, percussúmque málleo defíxit in cérebrum usque ad terram; qui sopórem morti sócians defécit et mórtuus est. 22Et ecce Barac sequens Sísaram veniébat; egressáque Iahel in occúrsum eius dixit ei: «Veni, et osténdam tibi virum, quem quæris». Qui cum intrásset ad eam, vidit Sísaram iacéntem mórtuum et clavum infíxum in témpore eius.
  23Humiliávit ergo Deus in die illo Iabin regem Chánaan coram fíliis Israel, 24qui crescébant cotídie et forti manu opprimébant Iabin regem Chánaan, donec delérent eum.
First ReadingJudges 4:1-24 ©
Deborah and Barak
When Ehud died, once again the Israelites began to do what displeases the Lord, and the Lord handed them over to Jabin the king of Canaan who reigned at Hazor. The commander of his army was Sisera, who lived in Harosheth-ha-goiim.
  Then the Israelites cried to the Lord; for Jabin had nine hundred chariots plated with iron and had cruelly oppressed the Israelites for twenty years.
  At this time Deborah was judge in Israel, a prophetess, the wife of Lappidoth. She used to sit under Deborah’s Palm between Ramah and Bethel in the highlands of Ephraim, and the Israelites would come to her to have their disputes decided. She sent for Barak son of Abinoam from Kedesh in Naphtali. She said to him, ‘This is the order of the Lord, the God of Israel: “March to Mount Tabor and take with you ten thousand men from the sons of Naphtali and the sons of Zebulun. I will entice Sisera, the commander of Jabin’s army, to encounter you at the wadi Kishon with his chariots and troops; and I will put him into your power.”’ Barak answered her, ‘If you come with me, I will go; if you will not come, I will not go, for I do not know how to choose the day when the angel of the Lord will grant me success.’ ‘I will go with you then,’ she said ‘but, the way you are going about it, the glory will not be yours; for the Lord will deliver Sisera into the hands of a woman.’ Then Deborah stood up and went with Barak to Kedesh, and there Barak summoned Zebulun and Naphtali. Ten thousand men marched behind him, and Deborah marched with him.
  Heber the Kenite had cut himself off from the tribe of Kain and the clan of the sons of Hobab, the father-in-law of Moses; he had pitched his tent near the Oak of Zaanannim, not far from Kedesh.
  When Sisera heard that Barak son of Abinoam was encamped on Mount Tabor, he called for all his chariots – nine hundred chariots plated with iron – and all the troops he had. He summoned them from Harosheth-ha-goiim to the wadi Kishon. Deborah said to Barak, ‘Up! For today is the day the Lord has put Sisera into your power. Yes, the Lord marches at your head.’ And Barak charged down from Mount Tabor with ten thousand men behind him. At Barak’s advance, the Lord struck terror into Sisera, all his chariots and all his troops. Sisera leapt down from his chariot and fled on foot. Barak pursued the chariots and the army as far as Harosheth-ha-goiim. Sisera’s whole army fell by the edge of the sword; not one man escaped.
  Sisera meanwhile fled on foot towards the tent of Jael, the wife of Heber the Kenite. For there was peace between Jabin the king of Hazor and the family of Heber the Kenite. Jael came out to meet Sisera and said to him, ‘My lord, stay here with me; do not be afraid!’ He stayed there in her tent, and she covered him with a rug. He said to her, ‘Please give me a little water to drink, for I am thirsty.’ She opened the skin that had milk in it, gave him some to drink and covered him up again. Then he said to her, ‘Stand at the tent door, and if anyone comes and questions you – if he asks, “Is there a man here?” say, “No”.’ But Jael the wife of Heber took a tent-peg, and picked up a mallet; she crept up softly to him and drove the peg into his temple right through to the ground. He was lying fast asleep, worn out; and so he died. And now Barak came up in pursuit of Sisera. Jael went out to meet him and said, ‘Come in, and I will show you the man you are looking for.’ He went into her tent; Sisera lay dead, with the tent-peg through his temple.
  Thus God that day humbled Jabin the king of Canaan before the Israelites. And the Israelites bore down more and more heavily on Jabin the king of Canaan, until he was utterly destroyed.
Responsorium
1 Cor 1, 27 b. 29; 2 Cor 12, 9 a; 1 Cor 1, 28 b
℟. Infírma mundi elégit Deus, ut confúndat fórtia, ut non gloriétur omnis caro in conspéctu Dei.* Nam virtus in infirmitáte perfícitur.
℣. Ea quæ non sunt elégit Deus, ut ea quæ sunt destrúeret.* Nam virtus in infirmitáte perfícitur.
Responsory
1 Co 1:27-29; 2 Co 12:9
℟. God chose what the world considers weak, in order to bring down powerful men. This means that pride has no place in God’s presence:* his power is strongest when we are weak.
℣. God chose what the world counts as nothing; he uses it to overthrow the existing order.* His power is strongest when we are weak.

Lectio altera
Ex Tractátu sancti Cypriáni epíscopi et mártyris De domínica oratióne
(Nn. 8-9: CSEL 3, 271-272)
Publica est nobis et communis oratio
Ante ómnia pacis Doctor atque unitátis Magíster singillátim nóluit et privátim precem fíeri, ut quis cum precátur pro se tantum precétur. Non dícimus: Pater meus, qui es in cælis, nec: Panem meum da mihi hódie, nec dimítti sibi tantum unusquísque débitum póstulat aut ut in tentatiónem non inducátur atque a malo liberétur pro se solo rogat. Pública est nobis et commúnis orátio, et quando orámus, non pro uno sed pro pópulo toto orámus, quia totus pópulus unum sumus.
  Deus pacis et concórdiæ Magíster, qui dócuit unitátem, sic oráre unum pro ómnibus vóluit, quómodo in uno omnes ipse portávit. Hanc oratiónis legem servavérunt tres púeri in camíno ignis inclúsi consonántes in prece et spíritus consensióne concórdes; declárat Scriptúræ divínæ fides et, dum docet quómodo oráverint tales, dat exémplum quod imitári in précibus debeámus, ut tales esse possímus. Tunc, inquit, illi tres tamquam ex uno ore hymnum canébant et benedicébant Deum. Loquebántur quasi ex uno ore, et nondum illos Christus docúerat oráre.
  Et idcírco orántibus fuit impetrábilis et éfficax sermo, quia promerebátur Dóminum pacífica et simplex et spiritális orátio. Sic et Apóstolos cum discípulis post ascénsum Dómini invenímus orásse. Erant, inquit, perseverántes omnes unánimes in oratióne cum muliéribus et María, quæ fúerat mater Iesu, et frátribus eius. Perseverábant in oratióne unánimes, oratiónis suæ et instántia simul et concórdia declarántes, quia Deus, qui inhabitáre facit unánimes in domo, non admíttit in divínam et ætérnam domum nisi eos apud quos est unánimis orátio.
  Quália autem sunt, fratres dilectíssimi, oratiónis domínicæ sacraménta, quam multa, quam magna, bréviter in sermóne collécta sed in virtúte spiritáliter copiósa, ut nihil omníno prætermíssum sit quod non in précibus atque oratiónibus nostris cæléstis doctrínæ compéndio comprehendátur. Sic, ait, adoráte: Pater noster, qui es in cælis.
  Homo novus, renátus et Deo suo per eius grátiam restitútus, Pater primo in loco dicit, quia fílius esse iam cœpit. In sua, inquit, própria venit, et sui eum non recepérunt. Quotquot eum recepérunt dedit illis potestátem ut fílii Dei fíerent, qui crédunt in nómine eius. Qui ergo crédidit in nómine eius et factus est Dei fílius, hinc debet incípere ut et grátias agat et profiteátur se Dei fílium, dum nóminat Patrem sibi esse in cælis Deum.
Second Reading
St Cyprian's treatise on the Lord's Prayer
Our prayer is public and communal
Above all, the Teacher of peace and Master of unity did not want prayer to be made singly and privately, so that whoever prayed would pray for himself alone. We do not say My Father, who art in heaven or Give me this day my daily bread; nor does each one ask that only his own debt should be forgiven him; nor does he request for himself alone that he may not be led into temptation but delivered from evil. Our prayer is public and common, and when we pray, we pray not for one person but for the whole people, since we, the whole people, are one.
  The God of peace and the Master of concord, who taught unity, willed that one should pray for all, just as he himself, being one, carried us all. The three children observed this law when they were shut into the fiery furnace, praying with one voice and with one heart: thus our faith in divine Scripture teaches us, and, as it teaches us how such people prayed, gives us an example that we should follow in our own prayers, so that we may become like them: Then these three sang a hymn as if with one mouth, and blessed the Lord. They spoke as if with one mouth, even though Christ had not yet taught them how to pray.
  And therefore, as they prayed, their prayers were heard and were fruitful, because a peaceful, sincere, and spiritual prayer deserved well from the Lord. Thus, too, we find the Apostles and the disciples praying after the ascension of the Lord: They all continued with one accord in prayer, with the women and with Mary who was the mother of Jesus, and his brothers. They continued with one accord in prayer, showing, by the urgency and the unanimity of their praying, that God, who makes the inhabitants of a house to be of one mind, only admits to his divine and eternal home those among whom prayer is unanimous.
  But, dear brethren – what deep blessings are contained in the Lord’s prayer! How many they are, and how great, collected in so few words but so rich in spiritual power! There is nothing at all that is not to be found in these our prayers and petitions, as it were a compendium of heavenly doctrine. Thus, he said, you must pray: Our Father, who art in heaven.
  The new man, re-born and brought back to God by his grace, says Father at the very beginning, for he has just begun to be God’s son. He came to his own, and his own did not accept him. But to those who did accept him he gave power to become children of God, to those who believe in his name. Whoever believes in God’s name and has become his son, should start here so that he can give thanks and profess himself to be God’s son, by calling God his Father in heaven.
Responsorium
Ps 21 (22), 23; 56 (57), 10
℟. Narrábo nomen tuum frátribus meis;* In médio ecclésiæ laudábo te.
℣. Confitébor tibi in pópulis, Dómine, et psalmum dicam tibi in natiónibus.* In médio.
Responsory
℟. I will proclaim your renown to my brethren:* where your people gather, I will join in singing your praise.
℣. I will give you thanks, O Lord, for all the world to hear, I will sing your praises among the pagans;* where your people gather, I will join in singing your praise.

Oremus.
  Deus, in te sperántium fortitúdo, invocatiónibus nostris adésto propítius et, quia sine te nihil potest mortális infírmitas, grátiæ tuæ præsta semper auxílium, ut in exsequéndis mandátis tuis et voluntáte tibi et actióne placeámus.
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.
Lord God, strength of those who hope in you,
  support us in our prayer:
because we are weak and can do nothing without you,
  give us always the help of your grace
  so that, in fulfilling your commandments,
  we may please you in all we desire and do.
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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