Universalis
Monday 25 May 2015    (other days)
Monday of week 8 in Ordinary Time
 or Saint Gregory VII, Pope
 or Saint Mary Magdalen of Pazzi, Virgin
 or Saint Bede the Venerable, Priest, Doctor

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.
Psalmus 66 (67)
Notum sit vobis quoniam gentibus missum est hoc salutare Dei” (Act 28, 28).
Exsultémus Dómino et in psalmis iubilémus ei.
(repeat antiphon*)
2Deus misereátur nostri et benedícat nobis;*
  illúminet vultum suum super nos,
3ut cognoscátur in terra via tua,*
  in ómnibus géntibus salutáre tuum.
(repeat antiphon*)
4Confiteántur tibi pópuli, Deus;*
  confiteántur tibi pópuli omnes.
5Læténtur et exsúltent gentes,†
  quóniam iúdicas pópulos in æquitáte*
  et gentes in terra dírigis.
(repeat antiphon*)
6Confiteántur tibi pópuli, Deus,*
  confiteántur tibi pópuli omnes.
7Terra dedit fructum suum;*
  benedícat nos Deus, Deus noster,
8benedícat nos Deus,*
  et métuant eum omnes fines terræ.
(repeat antiphon*)
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Exsultémus Dómino et in psalmis iubilémus ei.*
Invitatory PsalmPsalm 66 (67)
Let us rejoice in the Lord, with songs let us praise him.
(repeat antiphon*)
O God, take pity on us and bless us,
  and let your face shine upon us,
so that your ways may be known across the world,
  and all nations learn of your salvation.
(repeat antiphon*)
Let the peoples praise you, O God,
  let all the peoples praise you.
Let the nations be glad and rejoice,
  for you judge the peoples with fairness
  and you guide the nations of the earth.
(repeat antiphon*)
Let the peoples praise you, O God,
  let all the peoples praise you.
The earth has produced its harvest:
  may God, our God, bless us.
May God bless us,
  may the whole world revere him.
(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.
Amen.
Let us rejoice in the Lord, with songs let us praise him.*

* 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.


Hymnus
Lux iucúnda, lux insígnis,
qua de throno missus ignis
in Christi discípulos,
Corda replet, linguas ditat,
ad concórdes nos invítat
cordis, linguæ módulos.
Consolátor alme, veni,
linguas rege, corda leni:
nihil fellis aut venéni
sub tua præséntia.
Nova facti creatúra,
te laudámus mente pura,
grátiæ nunc, sed natúra
prius iræ fílii.
Tu qui dator es et donum,
nostri cordis omne bonum,
cor ad laudem redde pronum,
nostræ linguæ formans sonum
in tua præcónia.
Tu nos purges a peccátis,
auctor ipse pietátis,
et in Christo renovátis
da perféctæ novitátis
plena nobis gáudia. Amen.
Hymn
When God of old came down from heaven,
In power and wrath he came.
Before his feet the clouds were riven,
Half darkness and half flame;
But when he came the second time,
He came in power and love.
Softer than gale at morning prime
Hovered his holy Dove.
The fires that rushed on Sinai down
In sudden torrents dread,
Now gently light, a glorious crown,
On every sainted head.
And when the Spirit of our God
Came down his flock to find,
A voice from heaven was heard abroad,
A rushing, mighty wind.
It fills the Church of God, it fills
The sinful world around;
Only in stubborn hearts and wills
No place for it is found.
Come Lord, come Wisdom, Love and Power,
Open our ears to hear.
Let us not miss the accepted hour!
Save, Lord, by love or fear.

Psalmus 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.
Amen.
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.
Amen.
How good God is to Israel, to those who are pure of heart.

Psalmus 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.
Amen.
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.
Amen.
Their rejoicing will be turned to weeping, their joy to sorrow.

Psalmus 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.
Amen.
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.
Amen.
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.
How sweet is the taste of your sayings, O Lord,
sweeter than honey in my mouth.

Lectio prior
De libro Iob 2, 1-13
Iob ulcere afflictus ab amicis visitatur
1Factum est autem, cum quadam die veníssent fílii Dei, ut starent coram Dómino, venit quoque Satan inter eos, ut staret in conspéctu eius. 2Dixit Dóminus ad Satan: «Unde venis?». Qui respóndens ait: «Circuívi terram et perambulávi eam».
  3Et dixit Dóminus ad Satan: «Numquid considerásti servum meum Iob, quod non sit ei símilis in terra, vir simplex et rectus ac timens Deum et recédens a malo et adhuc rétinens innocéntiam? Tu autem commovísti me advérsus eum, ut afflígerem eum frustra». 4Cui respóndens Satan ait: «Pellem pro pelle et cuncta, quæ habet, homo dabit pro ánima sua. 5Alióquin mitte manum tuam et tange os eius et carnem; et tunc vidébis si in fáciem benedícet tibi». 6Dixit ergo Dóminus ad Satan: «Ecce, in manu tua est; verúmtamen ánimam illíus serva».
  7Egréssus ígitur Satan a fácie Dómini, percússit Iob úlcere péssimo a planta pedis usque ad vérticem eius. 8Qui testa sániem radébat, sedens in sterquilínio.
  9Dixit autem illi uxor sua:
«Adhuc tu pérmanes in simplicitáte tua?
Bénedic Deo et mórere».
10Qui ait ad illam:
«Quasi una de stultis muliéribus
locúta es!
Si bona suscépimus de manu Dei,
mala quare non suscipiámus?».
In ómnibus his non peccávit Iob lábiis suis.
  11 Igitur, audiéntes tres amíci Iob omne malum, quod accidísset ei, venérunt sínguli de loco suo, Eliphaz Themanítes et Baldad Suhítes et Sophar Naamathítes. Condíxerant enim, ut páriter veniéntes visitárent eum et consolaréntur. 12Cumque elevássent procul óculos suos, non cognovérunt eum et exclamántes ploravérunt; scissísque véstibus, sparsérunt púlverem super caput suum et cælum. 13Et sedérunt cum eo in terra septem diébus et septem nóctibus, et nemo loquebátur ei verbum; vidébant enim dolórem esse veheméntem.
First ReadingJob 2:1-13 ©
Once again the Sons of God came to attend on the Lord, and among them was Satan. So the Lord said to Satan, ‘Where have you been?’ ‘Round the earth,’ he answered ‘roaming about.’ So the Lord asked him, ‘Did you notice my servant Job? There is no one like him on the earth: a sound and honest man who fears God and shuns evil. His life continues blameless as ever; in vain you provoked me to ruin him.’ ‘Skin for skin!’ Satan replied. ‘A man will give away all he has to save his life. But stretch out your hand and lay a finger on his bone and flesh; I warrant you, he will curse you to your face.’ ‘Very well,’ the Lord said to Satan ‘he is in your power. But spare his life.’ So Satan left the presence of the Lord.
  He struck Job down with malignant ulcers from the sole of his foot to the top of his head. Job took a piece of pot to scrape himself, and went and sat in the ash-pit. Then his wife said to him, ‘Do you now still mean to persist in your blamelessness? Curse God, and die.’ ‘That is how foolish women talk’ Job replied. ‘If we take happiness from God’s hand, must we not take sorrow too?’ And in all this misfortune Job uttered no sinful word.
  The news of all the disasters that had fallen on Job came to the ears of three of his friends. Each of them set out from home – Eliphaz of Teman, Bildad of Shuah and Zophar of Naamath – and by common consent they decided to go and offer him sympathy and consolation. Looking at him from a distance, they could not recognise him; they wept aloud and tore their garments and threw dust over their heads. They sat there on the ground beside him for seven days and seven nights. To Job they spoke never a word, so sad a sight he made.
Responsorium
Ps 37 (38), 2 a. 3 a. 4 a. 12 a
℟. Dómine, ne in furóre tuo árguas me, quóniam sagíttæ tuæ infíxæ sunt mihi.* Non est sánitas in carne mea a fácie indignatiónis tuæ.
℣. Amíci mei et próximi mei procul a plaga mea stetérunt.* Non est.
Responsory
Lord, do not rebuke me in your anger: your arrows have sunk deep in me. Through your anger all my body is sick.
Friends and neighbours avoid me like a leper. Through your anger all my body is sick.

Lectio altera
E Morálium libris sancti Gregórii Magni papæ in Iob
(Lib. 3, 15-16: PL 75, 606-608)
Si bona accepimus de manu Domini, mala quare non sustineamus?
Paulus cum in seípso divítias sapiéntiæ intérnæ conspíceret, seque ipsum extérius esse corruptíbile corpus vidéret, ait: Habémus thesáurum istum in vasis fictílibus. Ecce in beáto Iob vas fíctile scissúras úlcerum extérius sensit; sed hic thesáurus intérius ínteger mansit. Foras enim per vúlnera crépuit, sed indeficiénter intérius nascens thesáurus sapiéntiæ per verba sanctæ eruditiónis emanávit, dicens: Si bona accépimus de manu Dómini, mala quare non sustineámus? Bona scílicet, dona Dei vel temporália vel ætérna; mala autem, flagélla præséntia appéllans, de quibus per Prophétam Dóminus dicit: Ego Dóminus, et non est alter, formans lucem, et creans ténebras; fáciens pacem, et creans mala.
  Formans lucem et creans ténebras, quia cum per flagélla extérius dolóris ténebræ creántur, intus per eruditiónem lux mentis accénditur. Fáciens pacem et creans mala, quia tunc nobis pax cum Deo rédditur, cum hæc quæ bene sunt cóndita, sed non bene concupíta, in ea quæ nobis mala sunt, flagélla vertúntur. Per culpam quippe Deo discórdes exstítimus; dignum ergo est ut ad pacem illíus per flagélla redeámus; ut cum unaquǽque res bene cóndita nobis in dolórem vértitur, corrécti mens ad auctóris pacem humíliter reformétur.
  Sed illud valde in eius verbis intuéndum est, contra persuasiónem cóniugis quanta consideratiónis arte se cólligat, dicens: Si bona accépimus de manu Dómini, mala quare non sustineámus? Magna quippe consolátio tribulatiónis est, si cum advérsa pátimur, auctóris nostri ad memóriam dona revocémus. Nec frangit quod ex dolóre óbviat, si menti cítius hoc, quod ex múnere súblevat, occúrrat. Hinc namque scriptum est: In die bonórum ne ímmemor sis malórum, et in die malórum ne ímmemor sis bonórum.
  Quisquis enim dona pércipit, sed donórum témpore nequáquam étiam flagélla pertiméscit, in elatióne per lætítiam córruit. Quisquis autem flagéllis attéritur, sed flagellórum témpore nequáquam se ex donis, quæ eum cóntigit accepísse, consolátur, a statu mentis omnímoda desperatióne destrúitur.
  Sic ergo utráque iungénda sunt, ut unum semper ex áltero fulciátur; quátenus et flagélli pœnam memória témperet doni, et doni lætítiam mórdeat suspício ac formído flagélli. Sanctus ígitur vir, ut oppréssam mentem inter vúlnera múlceat, in flagellórum dolóribus blandiménta donórum pensat, dicens: Si bona accépimus de manu Dómini, mala quare non sustineámus?
Second Reading
The Moral Reflections on Job by Pope St Gregory the Great
If we receive good from the hand of God, why should we not also receive evil?
Paul saw the riches of wisdom within himself though he himself was outwardly a corruptible body, which is why he says We have this treasure in earthen vessels. In Job, then, the earthenware vessel felt his gaping sores externally; while this interior treasure remained unchanged. Outwardly he had gaping wounds but that did not stop the treasure of wisdom within him from welling up and uttering these holy and instructive words: If we have received good at the hand of the Lord, shall we not receive evil? By the good he means the good things given by God, both temporal and eternal; by evil he means the blows he is suffering from in the present. Of those evils the Lord says, through the prophet Isaiah,
I am the Lord, unrivalled,
I form the light and create the dark.
I make good fortune and create calamity,
it is I, the Lord, who do all this.
I form the light, and create the dark, because when the darkness of pain is created by blows from without, the light of the mind is kindled by instruction within.
I make good fortune and create calamity, because when we wrongly covet things which it was right for God to create, they are turned into scourges and we see them as evil. We have been alienated from God by sin, and it is fitting that we should be brought back to peace with him by the scourge. As every being, which was created good, turns to pain for us, the mind of the chastened man may, in its humbled state, be made new in peace with the Creator.
We should especially notice the skilful turn of reflection he uses when he gathers himself up to meet the persuading of his wife, when he says If we have received good at the hand of the Lord, shall we not receive evil? It is a great consolation to us if, when we suffer afflictions, we recall to remembrance our Maker’s gifts to us. Painful things will not depress us if we quickly remember also the gifts that we have been given. As Scripture says, In the day of prosperity do not forget affliction, and in the day of affliction, do not forget prosperity.
Whoever, in the moment of receiving God’s gifts but forgets to fear possible affliction, will be brought low by his presumption. Equally, whoever in the moment of suffering fails to take comfort from the gifts which it has been his lot to receive, is thrown down from the steadfastness of his mind and despairs.
The two must be united so that each may always have the other’s support, so that both remembrance of the gift may moderate the pain of the blow and fear of the blow may moderate exuberance at receiving the gift. Thus the holy man, to soothe the depression of his mind amidst his wounds, weighs the sweetness of the gifts against the pains of affliction, saying If we have received good at the hand of the Lord, shall we not receive evil?
Responsorium
Iob 2, 10 b; 1, 21-22
℟. Si bona suscépimus de manu Dei, mala quare non suscipiámus?* Dóminus dedit, Dóminus ábstulit; sicut Dómino plácuit, ita factum est: sit nomen Dómini benedíctum.
℣. In ómnibus his non peccávit Iob lábiis suis, neque stultum quid contra Deum locútus est.* Dóminus.
Responsory
If we take happiness from God’s hand, must we not take sorrow too? The Lord gave, the Lord has taken back. Blessed be the name of the Lord!
In all this misfortune Job committed no sin nor offered any insult to God. The Lord gave, the Lord has taken back. Blessed be the name of the Lord!

Oremus.
  Da nobis, quæsumus, Dómine, ut et mundi cursus pacífico nobis tuo órdine dirigátur et Ecclésia tua tranquílla devotióne lætétur. Per Dóminum.
Let us pray.
In your mercy, Lord,
  direct the affairs of men so peaceably
that your Church may serve you
  in tranquillity and joy.
Through our Lord Jesus Christ, your Son,
  who lives and reigns with you and 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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