Monday 19 August 2019    (other days)
Monday of week 20 in Ordinary Time 
 or Saint John Eudes, Priest 

Office of Readings

If you have already recited the Invitatory Psalm today, you should use the alternative opening.

Dómine, lábia mea apéries.
  Et os meum annuntiábit laudem tuam.
Lord, open our lips.
  And we shall praise your name.
Ps 99:1-5

Redemptos iubet Dominus victoriæ carmen canere” (S. Athanasius).

Exsultémus Dómino et in psalmis iubilémus ei.
(repeat antiphon*)
2Iubiláte Dómino, omnis terra,*
  servíte Dómino in lætítia;
introíte in conspéctu eius*
  in exsultatióne.
3Scitóte quóniam Dóminus ipse est Deus;†
  ipse fecit nos, et ipsíus sumus,*
  pópulus eius et oves páscuæ eius.
  (repeat antiphon*)
4Introíte portas eius in confessióne,†
  átria eius in hymnis,*
  confitémini illi, benedícite nómini eius.
5Quóniam suávis est Dóminus;†
  in ætérnum misericórdia eius,*
  et usque in generatiónem et generatiónem véritas eius.
  (repeat antiphon*)
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
(repeat antiphon*)
Invitatory PsalmPsalm 99 (100)
Let us rejoice in the Lord, with songs let us praise him.
(repeat antiphon*)
Rejoice in the Lord, all the earth,
  and serve him with joy.
Exult as you enter his presence.
  (repeat antiphon*)
Know that the Lord is God.
He made us and we are his
 – his people, the sheep of his flock.
  (repeat antiphon*)
Cry out his praises as you enter his gates,
  fill his courtyards with songs.
Proclaim him and bless his name;
  for the Lord is our delight.
His mercy lasts for ever,
  his faithfulness through all the ages.
  (repeat antiphon*)
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.
(repeat antiphon*)

* If you are reciting this on your own, you can choose to say the antiphon once only at the start of the psalm and not repeat it.

Ipsum nunc nobis tempus est
quo voce evangélica
ventúrus sponsus créditur,
regni cæléstis cónditor.
Occúrrunt sanctæ vírgines
óbviam tunc advéntui,
gestántes claras lámpadas,
magno lætántes gáudio.
Stultæ vero quæ rémanent
exstínctas habent lámpadas,
frustra pulsántes iánuam,
clausa iam regni régia.
Nunc vigilémus sóbrii
gestántes mentes spléndidas,
ut veniénti Dómino
digni currámus óbviam.
Dignos nos fac, rex óptime,
futúri regni glória,
ut mereámur láudibus
ætérnis te concínere. Amen.
Come, Spirit blest, with God the Son
and God the Father, ever one:
shed forth your grace within our breast
and live in us, a ready guest.
By every power, by heart and tongue,
by act and deed, your praise be sung.
Inflame with perfect love each sense,
that others’ souls may kindle thence.

Ps 72:1-12
Cur iustus vexetur

Beatus est qui non fuerit scandalizatus in me” (Mt 11, 6).

Quam bonus Israel Deus his qui recto sunt corde.
1Quam bonus rectis est Deus,*
  Deus his, qui mundo sunt corde!
2Mei autem pæne moti sunt pedes,*
  pæne effúsi sunt gressus mei,
3quia zelávi super gloriántes,*
  pacem peccatórum videns.
4Quia non sunt eis impediménta,*
  sanus et pinguis est venter eórum.
5In labóre mortálium non sunt*
  et cum homínibus non flagellántur.
6Ideo quasi torques est eis supérbia,*
  et tamquam induméntum opéruit eos violéntia.
7Prodit quasi ex ádipe iníquitas eórum,*
  erúmpunt cogitatiónes cordis.
8Subsannavérunt et locúti sunt nequítiam,*
  iniquitátem ab excélso locúti sunt.
9Posuérunt in cælo os suum,*
  et lingua eórum transívit in terra.
10Ideo in alto sedent,*
  et aquæ plenæ non pervénient ad eos.
11Et dixérunt: «Quómodo scit Deus,*
  et si est sciéntia in Excélso?».
12Ecce ipsi peccatóres et abundántes in sǽculo*
  multiplicavérunt divítias.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Quam bonus Israel Deus his qui recto sunt corde.
Psalm 72 (73)
Why should the just suffer?
How good God is to Israel, to those who are pure of heart.
How good God is to the upright,
  to those who are pure of heart!
But as for me, my feet nearly stumbled,
  my steps were on the point of going astray,
as I envied the boasters and sinners,
  envied their comfort and peace.
For them there are no burdens,
  their bellies are full and sleek.
They do not labour, like ordinary men;
  they do not suffer, like mortals.
They wear their pride like a necklace,
  their violence covers them like a robe.
Wickedness oozes from their very being,
  the thoughts of their hearts break forth:
they deride, they utter abominations,
  and from their heights they proclaim injustice.
They have set their mouth in the heavens,
  and their tongue traverses the earth.
Thus they sit in their lofty positions,
  and the flood-waters cannot reach them.
They ask, “How can God know?
  Does the Most High have any understanding?”
Behold, then, the wicked, always prosperous:
  their riches growing for ever.
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.
How good God is to Israel, to those who are pure of heart.

Ps 72:13-20
Risus eórum in luctum convertétur et gáudium in mærórem.
13Et dixi: «Ergo sine causa mundávi cor meum*
  et lavi in innocéntia manus meas;
14et fui flagellátus tota die,*
  et castigátio mea in matutínis».
15Si dixíssem: «Loquar ut illi»,*
  ecce generatiónem filiórum tuórum prodidíssem.
16Et cogitábam, ut cognóscerem hoc;*
  labor erat in óculis meis,
17donec intrávi in sanctuárium Dei*
  et intelléxi novíssima eórum.
18Verúmtamen in lúbrico posuísti eos,*
  deiecísti eos in ruínas.
19Quómodo facti sunt in desolatiónem!*
  Súbito defecérunt, periérunt præ horróre.
20Velut sómnium evigilántis, Dómine,*
  surgens imáginem ipsórum contémnes.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Risus eórum in luctum convertétur et gáudium in mærórem.
Psalm 72 (73)
Their rejoicing will be turned to weeping, their joy to sorrow.
I said, “It was pointless to purify my heart,
  to wash my hands in innocence –
for still I suffered all through the day,
  still I was punished every morning.”
If I had said, “I will speak like them,”
  I would have betrayed the race of your children.
I pondered and tried to understand:
  my eyes laboured to see –
until I entered God’s holy place
  and heard how they would end.
For indeed you have put them on a slippery surface
  and have thrown them down in ruin.
How they are laid waste!
  How suddenly they fall and perish in terror!
You spurn the sight of them, Lord,
  as a dream is abandoned when the sleeper awakes.
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.
Their rejoicing will be turned to weeping, their joy to sorrow.

Ps 72:21-28
Qui elóngant se a te períbunt; mihi autem adhærére Deo bonum est.
21Quia exacerbátum est cor meum,*
  et renes mei compúncti sunt;
22et ego insípiens factus sum et nescívi:*
  ut iuméntum factus sum apud te.
23Ego autem semper tecum;*
  tenuísti manum déxteram meam.
24In consílio tuo dedúces me*
  et póstea cum glória suscípies me.
25Quis enim mihi est in cælo?*
  Et tecum nihil vólui super terram.
26Defécit caro mea et cor meum;*
  Deus cordis mei, et pars mea Deus in ætérnum.
27Quia ecce, qui elóngant se a te, períbunt,*
  perdidísti omnes, qui fornicántur abs te.
28Mihi autem adhærére Deo bonum est,*
  pónere in Dómino Deo spem meam,
ut annúntiem omnes operatiónes tuas*
  in portis fíliæ Sion.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Qui elóngant se a te períbunt; mihi autem adhærére Deo bonum est.
Psalm 72 (73)
All those who abandon you shall perish; but to be near God is my happiness.
My heart was sore, my being was troubled –
  I was a fool, I knew nothing;
  I was like a dumb beast before you.
But still I stay with you:
  you hold my right hand.
You lead me according to your counsel,
  until you raise me up in glory.
For who else is for me, in heaven?
  On earth, I want nothing when I am with you.
My flesh and heart are failing,
  but it is God that I love:
  God is my portion for ever.
Behold, those who abandon you will perish:
  you have condemned all who go whoring away from you.
But for myself, I take joy in clinging to God,
  in putting my trust in the Lord, my God,
to proclaim your works at the gates of the daughters of Zion.
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.
All those who abandon you shall perish; but to be near God is my happiness.

℣. Quam dúlcia fáucibus meis elóquia tua, Dómine.
℟. Super mel ori meo.
℣. Your promise is sweet to my taste, Lord.
℟. It is sweeter than honey in the mouth.

Lectio prior
De libro Isaíæ prophétæ 3, 1-15
Obiurgationes contra Ierusalem
1Ecce Dominátor, Dóminus exercítuum,
aufert a Ierúsalem et a Iuda robur et præsídium,
omne robur panis et omne robur aquæ,
2fortem et virum bellatórem,
iúdicem et prophétam et haríolum et senem,
3príncipem super quinquagínta et honorábilem vultu
et consiliárium et sapiéntem magum
et prudéntem incantatórem.
4Et dabo púeros príncipes eórum;
et infántes dominabúntur eis.
5Et írruet pópulus, vir ad virum,
unusquísque ad próximum suum:
tumultuábitur puer contra senem,
et ignóbilis contra nóbilem.
6Apprehéndet enim vir fratrem suum
in domo patris sui:
«Vestiméntum tibi est,
princeps esto noster,
ruína autem hæc sub manu tua».
7Clamábit in die illa dicens:
«Non sum médicus,
et in domo mea non est panis neque vestiméntum;
nolíte constitúere me príncipem pópuli».
8Ruit enim Ierúsalem, et Iudas cóncidit,
quia lingua eórum et adinventiónes eórum contra Dóminum,
ut provocárent óculos maiestátis eius.
9Procácitas vultus eórum accúsat eos,
et peccátum suum quasi Sódoma prædicavérunt nec abscondérunt;
væ ánimæ eórum,
quóniam réddita sunt eis mala!
10Dícite iusto: «Bene!»,
quóniam fructum adinventiónum suárum cómedet.
11Væ ímpio in malum:
retribútio enim mánuum eius fiet ei!
12Pópulum meum ópprimit infans,
et mulíeres dominántur ei.
Pópule meus, qui te beátum dicunt, ipsi te decípiunt
et viam gréssuum tuórum díssipant.
13Surgit ad arguéndum Dóminus
et stat ad iudicándos pópulos.
14Dóminus ad iudícium véniet
cum sénibus pópuli sui et princípibus eius:
«Vos enim depásti estis víneam,
et rapína páuperis in dómibus vestris.
15Quare attéritis pópulum meum
et fácies páuperum commolítis?»,
dicit Dóminus, Deus exercítuum.
First ReadingIsaiah 3:1-15 ©
Reproaches against Jerusalem
Yes, see how the Lord, the Lord of Hosts
is taking from Jerusalem and Judah
support of every kind
(support of bread and support of water):
hero, man-at-arms, judge, prophet,
diviner, elder, captain, noble,
counsellor, sorcerer, soothsayer.
‘I give them boys for princes, raw lads to rule over them.’
The people bully each other,
neighbour and neighbour;
a youth can insult his elder,
a lout abuse a noble,
so that everyone tries to catch his brother
in their father’s house, to say,
‘You have a cloak, so you be leader,
and rule this heap of ruins.’
When that day comes the other will protest,
‘I am no doctor,
in my house is neither bread nor cloak;
do not make me leader of the people.’
Yes, Jerusalem is falling into ruins
and Judah is in collapse,
since their words and their deeds affront the Lord,
insulting his glory.
Their insolent airs bear witness against them,
they parade their sin like Sodom.
To their own undoing, they do not hide it,
they are preparing their own downfall.
Tell them, ‘Happy is the virtuous man,
for he will feed on the fruit of his deeds;
woe to the wicked, evil is on him,
he will be treated as his actions deserve.’
O my people, oppressed by a lad,
ruled by women.
O my people, your rulers mislead you
and destroy the road you walk on.
The Lord rises from his judgement seat,
he stands up to arraign his people.
The Lord calls to judgement
the elders and the princes of his people:
‘You are the ones who destroy the vineyard
and conceal what you have stolen from the poor.
By what right do you crush my people
and grind the faces of the poor?’
It is the Lord, the Lord of Hosts who speaks.
Is 3, 10. 11. 13
℟. Dícite iusto: «Bene!», quóniam fructum adinventiónum suárum cómedet.* Væ ímpio in malum: retribútio mánuum eius fiet ei!
℣. Surgit ad arguéndum Dóminus et stat ad iudicándos pópulos.* Væ.
ResponsoryIs 3:10-11,13
℟. Tell the righteous that it shall be well with them, for they shall eat the fruit of their deeds.* Woe to the wicked! It shall be ill with them, for what their hands have done shall be done to them.
℣. The Lord has taken his place to contend, he stands to judge the peoples.* Woe to the wicked! It shall be ill with them, for what their hands have done shall be done to them.

Lectio altera
Ex Morálium libris sancti Gregórii Magni papæ in Iob (Lib. 3, 39-40: PL 75, 619-620)
Foris pugnæ, intus timores
Sancti viri tribulatiónum bello deprehénsi, cum uno eodémque témpore álios feriéntes, álios suadéntes ferunt, illis oppónunt scutum patiéntiæ, istis intórquent iácula doctrínæ; atque ad utrúmque pugnándi modum mira virtútis arte se érigunt; quátenus et pervérsa intus sapiénter dóceant, et foras fórtiter advérsa contémnant; hos docéntes córrigant, illos tolerántes premant. Insurgéntes namque hostes patiéndo despíciunt, infirmántes vero cives compatiéndo ad salútem redúcunt: illis resístunt, ne et álios súbtrahant; istis métuunt, ne vitam rectitúdinis fúnditus perdant.
  Videámus castrórum Dei mílitem contra utráque prœliántem: Ait: Foris pugnæ, intus timóres. Enúmerat bella, quæ extrínsecus tólerat, dicens: Perículis flúminum, perículis latrónum, perículis ex génere, perículis ex géntibus, perículis in civitáte, perículis in solitúdine, perículis in mari, perículis in falsis frátribus. In hoc autem bello, quæ contra adversárium spícula intórqueat, adiúngat: In labóre et ærúmna, in vigíliis multis, in fame et siti, in ieiúniis multis, in frígore et nuditáte.
  Sed inter tot certámina deprehénsus, dicat quanto vigiliárum munímine étiam castra custódiat. Nam prótinus adiúngit: Præter illa quæ extrínsecus sunt, instántia mea cotidiána, sollicitúdo ómnium Ecclesiárum. Ecce in se bella fórtiter súscipit et tuéndis se próximis misericórditer impéndit. Narrat mala quæ pátitur, subiúngit bona quæ impartítur.
  Pensémus ergo, cuius labóris sit uno eodémque témpore foris advérsa toleráre, intus infírma protégere. Foris pugnas pátitur, quia verbéribus scínditur, caténis ligátur; intus metum tólerat, quia passiónem suam non sibi, sed discípulis obésse formídat. Unde et eísdem scribit, dicens: Nemo moveátur in tribulatiónibus istis. Ipsi enim scitis quod in hoc pósiti sumus. Aliórum quippe casus in própria passióne metuébat, ne dum ipsum discípuli afflíctum pro fide verbéribus agnóscerent, fidéles se profitéri recusárent.
  O imménsæ caritátis víscera! Déspicit quod ipse pátitur, et curat ne quid pravæ persuasiónis discípuli in corde patiántur. In se contémnit vúlnera córporis, et in áliis vúlnera medétur cordis. Habent quippe hoc iusti próprium, ut in dolóre pósiti tribulatiónis suæ, curam non déserant utilitátis aliénæ; et cum de se advérsa patiéntes dolent, áliis necessária docéntes prǽvident, et quasi percússi quidam magni médici ægrótant. Ipsi tólerant scissúras vúlneris, et áliis próferunt medicaménta sanitátis.
Second Reading
The Moral Reflections on Job by Pope St Gregory the Great
Fights without and fears within
The saints are caught up in a turbulent war of troubles, attacked at the same time by force and by persuasion. Patience is their shield against force, and doctrine makes the arrows that they shoot against persuasion.
  See the skill with which they prepare themselves for both fights. The perversity within, they straighten out and teach and correct. The adversity without, they face and endure and suppress. They despise the enemies that come from outside to attack them, they resist them and stop them from subverting others. But to the weak and feeble citizens within they give compassion, afraid that they might otherwise lose the life of righteousness completely.
  Let us look at St Paul, the soldier of God’s army, as he fights both enemies: as he says, quarrels outside, misgivings inside. He lists the enemies he has to resist: danger from rivers and danger from brigands, danger from my own people and danger from pagans, danger in the towns and danger in the open country, danger at sea and danger from so-called brothers. He lists the weapons he fires against them: I have worked and laboured, often without sleep; I have been hungry and thirsty and often starving; I have been in the cold without clothes.
  In the middle of all these battles the army’s camp must still be patrolled and safeguarded: and, to leave out much more, there is my daily preoccupation: my anxiety for all the churches. You see how bravely he takes the war upon himself and how compassionately he devotes himself to keeping his neighbours safe. First he lists the evils he suffers, then he lists the good things he is giving.
  Let us ponder what a burden it is to endure attacks from outside and at the same time to give protection to the weak inside. From without, he suffers attack: he is beaten, he is chained. From within, he endures fear: the fear that his sufferings might discourage not him, but his disciples. So he writes to them: Let no-one be unsettled by the present troubles: as you know, they are bound to come our way. In the middle of his own sufferings, it was the downfall of others that he feared: if they saw him being beaten because of his faith, they might hold back from professing that faith themselves.
  What an immense love he has within him! He neglects what he himself is suffering and worries only that his disciples might suffer temptation because of it. He thinks nothing of the wounds of his body and he heals the wounds of other people’s hearts.
  This is something characteristic of the righteous. Just because they suffer pain themselves it does not stop them caring for the needs of others. They grieve for themselves and the adversity they face but they still give the needed teaching to others. They are like some great doctor who is struck down by sickness: they endure their own wounds while giving healing medicines to their patients.
Cf. Iob 13, 20. 21; cf. Ier 10, 24
℟. Non abscóndas me, Dómine, a fácie tua; manum tuam longe fac a me,* Et formído tua non me térreat.
℣. Córripe me, Dómine, in misericórdia, non in furóre tuo, ne forte ad níhilum rédigas me.* Et formído.
℟. Lord, help me to face you openly; withdraw your chastising hand,* and let my dread of you no longer fill me with terror.
℣. Chasten me, Lord, but with due measure – not as your anger demands, or you will grind me to dust,* and let my dread of you no longer fill me with terror.

  Deus, qui diligéntibus te bona invisibília præparásti, infúnde córdibus nostris tui amóris afféctum, ut, te in ómnibus et super ómnia diligéntes, promissiónes tuas, quæ omne desidérium súperant, consequámur.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Let us pray.
Lord God,
  you have prepared for those who love you
  what no eye has seen, no ear has heard.
Fill our hearts with your love,
  so that, loving you above all and in all,
  we may attain your promises
  which the heart of man has not conceived.
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.

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

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