Universalis
Monday 20 February 2017    (other days)

 or Monday of week 7 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
I. Quando Officium lectionis dicitur noctu vel summo mane:
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.
II. Quando Officium lectionis dicitur diurno tempore:
Ætérna lux, divínitas,
in unitáte Trínitas,
te confitémur débiles,
te deprecámur súpplices.
Summum Paréntem crédimus
Natúmque Patris únicum,
et caritátis vínculum
qui iungit illos Spíritum.
O véritas, o cáritas,
o finis et felícitas,
speráre fac et crédere,
amáre fac et cónsequi.
Qui finis et exórdium
rerúmque fons es ómnium,
tu solus es solácium,
tu certa spes credéntium.
Qui cuncta solus éfficis
cunctísque solus súfficis,
tu sola lux es ómnibus
et prǽmium sperántibus.
Christum rogámus et Patrem,
Christi Patrísque Spíritum;
unum potens per ómnia,
fove precántes, Trínitas. 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 Ecclesiástes 2, 1-3. 12-26
Vanitas voluptatum et humanæ sapientiæ
1Dixi ego in corde meo: «Veni, tentábo te gáudio: frúere bonis»; et ecce hoc quoque vánitas.
2De risu dixi: «Insánia»
et de gáudio: «Quid prodest?».
3Tractávi in corde meo detinére in vino carnem meam, cum cor meum ducerétur in sapiéntia, et amplécti stultítiam, donec vidérem quid esset útile fíliis hóminum, ut fáciant sub sole paucis diébus vitæ suæ.
  12Verti me ad contemplándam sapiéntiam et insipiéntiam et stultítiam: «Quid fáciet, inquam, homo, qui véniet post regem? Id quod ántea fecérunt». 13Et vidi quod tantum præcéderet sapiéntia stultítiam, quantum lux præcédit ténebras.
14«Sapiéntis óculi in cápite eius,
stultus in ténebris ámbulat»;
et dídici quod unus utriúsque
esset intéritus.
15Et dixi in corde meo: «Si unus et stulti et meus occásus erit, quid mihi prodest quod maiórem sapiéntiæ dedi óperam?». Locutúsque cum mente mea, animadvérti quod hoc quoque esset vánitas. 16Non enim erit memória sapiéntis simíliter ut stulti in perpétuum; síquidem futúra témpora oblivióne cuncta páriter opérient: móritur doctus simíliter ut indóctus.
  17Et idcírco tǽduit me vitæ meæ, quia malum mihi est, quod sub sole fit; cuncta enim vánitas et afflíctio spíritus.
  18Rursus detestátus sum omnem labórem meum, quo sub sole laborávi, quem relictúrus sum hómini, qui erit post me; 19et quis scit utrum sápiens an stultus futúrus sit? Et dominábitur in labóribus meis, quibus desudávi et sollícitus fui sub sole. Hoc quoque vánitas. 20Verti me exásperans cor meum de omni labóre, quo laborávi sub sole. 21Nam est qui labórat in sapiéntia et doctrína et sollicitúdine, et hómini, qui non laboráverit, dabit portiónem suam; et hoc ergo vánitas et magnum malum.
  22Quid enim próderit hómini de univérso labóre suo et afflictióne cordis, qua sub sole laborávit? 23Cuncti dies eius dolóres sunt, et ærúmnæ occupátio eius, nec per noctem cor eius requiéscit; et hoc quoque vánitas est. 24Nihil mélius est hómini quam comédere et bíbere et osténdere ánimæ suæ bona de labóribus suis. Et hoc vidi de manu Dei esse. 25Quis enim cómedet et delíciis áffluet sine eo?
  26Quia hómini bono in conspéctu suo dedit sapiéntiam et sciéntiam et lætítiam; peccatóri autem dedit afflictiónem colligéndi et congregándi, ut tradat ei, qui plácuit Deo; sed et hoc vánitas est et afflíctio spíritus.
First Reading
Ecclesiastes 2:1-3,12-26 ©
I thought to myself, ‘Very well, I will try pleasure and see what enjoyment has to offer.’ And there it was: vanity again! This laughter, I reflected, is a madness, this pleasure no use at all. I resolved to have my body cheered with wine, my heart still devoted to wisdom; I resolved to embrace folly to see what made mankind happy, and what men do under heaven in the few days they have to live.
  My reflections then turned to wisdom, stupidity, folly. For instance, what can the successor of a king do? What has been done already. More is to be had from wisdom than from folly, as from light than from darkness; this, of course, I see:
The wise man sees ahead,
the fool walks in the dark.
No doubt! But I know, too, that one fate awaits them both. ‘The fool’s fate’ I thought to myself ‘will be my fate too. Of what use my wisdom, then? This, too,’ I thought ‘is vanity.’ Since there is no lasting memory for wise man or for fool, and in the days to come both will be forgotten; wise man, alas, no less than fool must die. Life I have come to hate, for what is done under the sun disgusts me, since all is vanity and chasing of the wind. All I have toiled for and now bequeath to my successor I have come to hate; who knows whether he will be a wise man or a fool? Yet he will be master of all the work into which I have put my efforts and wisdom under the sun. That, too, is vanity. And hence I have come to despair of all the efforts I have expended under the sun. For so it is that a man who has laboured wisely, skilfully and successfully must leave what is his own to someone who has not toiled for it at all. This, too, is vanity and great injustice; for what does he gain for all the toil and strain that he has undergone under the sun? What of all his laborious days, his cares of office, his restless nights? This, too, is vanity.
  There is no happiness for man but to eat and drink and to be content with his work. This, too, I see as something from God’s hand, since plenty and penury both come from God; wisdom, knowledge, joy, he gives to the man who pleases him; on the sinner lays the task of gathering and storing up for another who is pleasing to God. This, too, is vanity and chasing of the wind.
Responsorium
Eccle 2, 26; 1 Tim 6, 10
℟. Hómini bono in conspéctu suo dedit Deus sapiéntiam et sciéntiam et lætítiam, peccatóri autem dedit afflictiónem colligéndi et congregándi ut tradat ei, qui plácuit Deo;* Et hoc vánitas est, et afflíctio spíritus.
℣. Radix ómnium malórum cupíditas, quam quidam appeténtes inseruérunt se dolóribus multis.* Et hoc.
Responsory
℟. Wisdom, knowledge, joy, God gives to the man who pleases him; on the sinner he lays the task of gathering and storing up for another.* This, too, is vanity and chasing of the wind.
℣. The love of money is the root of all evils, and there are some who, pursuing it, have involved themselves in a world of sorrows.* This, too, is vanity and chasing of the wind.

Lectio altera
Ex Homíliis sancti Gregórii Nysséni epíscopi in Ecclesiásten
(Hom. 5: PG 44, 683-686)
Sapientis oculi sunt in capite eius
Si ánima sustúlerit óculos ad suum caput, quod est Christus, sicut interpretátur Paulus, beáta censénda fúerit propter acrem oculórum áciem, ut quæ illic hábeat óculos, ubi mali non est obscúritas. Magnus ille Paulus, et si qui álii sunt sicut ille magni, habébant óculos in cápite, et omnes qui vivunt et movéntur et sunt in Christo.
  Nam sicut fíeri non potest, ut qui sit in luce vídeat ténebras; ita non potest fíeri, ut qui in Christo habet óculum, ad áliquid vanum eum defígat. Qui ergo habet óculos in cápite, caput autem intellégimus universitátis princípium, habet óculos in omni virtúte (Christus autem est virtus perfécta, et omni ex parte absolúta), in veritáte, in iustítia, in incorruptibilitáte, in omni bono. Sapiéntis ergo óculi sunt in cápite eius; stultus autem in ténebris ámbulat. Qui enim non ponit suam lucérnam super candelábrum, sed eam ponit sub base lecti, éfficit ut lux sibi sint ténebræ.
  Quam multi autem contra sunt, qui repléntur iis quæ sunt in alto certamínibus, et versántur in eórum quæ vere sunt contemplatióne, existimántur autem cæci et inútiles, qualem se gloriátur esse Paulus, dicens se esse stultum propter Christum. Eius enim prudéntia et sapiéntia versabátur in nullo eórum quorum stúdio hic tenémur. Dicit ítaque: Nos stulti propter Christum, perínde ac si díceret: «Nos cæci in iis quæ pértinent ad hanc, quæ deórsum ágitur, vitam, proptérea quod sursum aspícimus, et óculos habémus in cápite». Hac de causa erat sine tecto et mensa, pauper, errans, nudus, fame et siti labórans.
  Quis autem non existimásset eum esse miserábilem, eum videns in vínculis et plagis per probrum áffici, et nave fracta esse in profúndis flúctibus maris et cum vínculis circumférri? Sed tamen etsi talis esset inter hómines, non avértit tamen óculos, quóminus eos semper habéret in cápite, dicens: Quis nos separábit a caritáte Christi, quæ est in Christo Iesu? afflictio, an angústia, an persecútio, an fames, an núditas, an perículum an gládius? Quod perínde est ac si díceret: «Quis meos óculos effódiet a cápite et tránsferet ad id quod conculcátur?».
  Nobis quoque hoc iubet simíliter fácere, dum prǽcipit quæ sursum sunt sápere; quod perínde est ac si díceret «habére óculos in cápite».
Second Reading
A sermon on Ecclesiastes by St Gregory of Nyssa
Christ is our head, and the wise man keeps his eyes upon him
We shall be blessed with clear vision if we keep our eyes fixed on Christ, for he, as Paul teaches, is our head, and there is in him no shadow of evil. Saint Paul himself and all who have reached the same heights of sanctity had their eyes fixed on Christ, and so have all who live and move and have their being in him.
  As no darkness can be seen by anyone surrounded by light, so no trivialities can capture the attention of anyone who has his eyes on Christ. The man who keeps his eyes upon the head and origin of the whole universe has them on virtue in all its perfection; he has them on truth, on justice, on immortality and on everything else that is good, for Christ is goodness itself.
  The wise man, then, turns his eyes toward the One who is his head, but the fool gropes in darkness. No one who puts his lamp under a bed instead of on a lamp-stand will receive any light from it. People are often considered blind and useless when they make the supreme Good their aim and give themselves up to the contemplation of God, but Paul made a boast of this and proclaimed himself a fool for Christ’s sake. The reason he said, We are fools for Christ’s sake was that his mind was free from all earthly preoccupations. It was as though he said, “We are blind to the life here below because our eyes are raised toward the One who is our head.”
  And so, without board or lodging, he travelled from place to place, destitute, naked, exhausted by hunger and thirst. When men saw him in captivity, flogged, shipwrecked, led about in chains, they could scarcely help thinking him a pitiable sight. Nevertheless, even while he suffered all this at the hands of men, he always looked toward the One who is his head and he asked: What can separate us from the love of Christ, which is in Jesus? Can affliction or distress? Can persecution, hunger, nakedness, danger or death? In other words, “What can force me to take my eyes from him who is my head and to turn them toward things that are contemptible?”
  He bids us follow his example: Seek the things that are above, he says, which is only another way of saying: “Keep your eyes on Christ.”
Responsorium
Ps 122 (123), 2; Io 8, 12 b
℟. Ecce sicut óculi servórum ad manus dominórum suórum,* Ita óculi nostri ad Dóminum Deum nostrum, donec misereátur nostri.
℣. Ego sum lux mundi; qui séquitur me, non ámbulat in ténebris, sed habébit lumen vitæ.* Ita óculi.
Responsory
℟. See how the eyes of servants are fixed on the hands of their masters.* Our eyes, too, are fixed on the Lord our God, waiting for some sign of his mercy.
℣. I am the light of the world: he who follows me will not be walking in the dark; he will have the light of life.* Our eyes, too, are fixed on the Lord our God, waiting for some sign of his mercy.

Oremus.
  Præsta, quǽsumus, omnípotens Deus, ut, semper rationabília meditántes, quæ tibi sunt plácita, et dictis exsequámur et factis.
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.
Grant, almighty God,
that with our thoughts always on the things of the Spirit
  we may please you in all that we say and do.
Through our Lord Jesus Christ, your Son,
  who lives and reigns with you and 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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