Tuesday 19 September 2017    (other days)
Saint Januarius, Bishop, Martyr 
 or Tuesday of week 24 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.

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.
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.

I. Quando Officium lectionis dicitur noctu vel summo mane:
Nocte surgéntes vigilémus omnes,
semper in psalmis meditémur atque
víribus totis Dómino canámus
dúlciter hymnos,
Ut, pio regi páriter canéntes,
cum suis sanctis mereámur aulam
íngredi cæli, simul et beátam
dúcere vitam.
Præstet hoc nobis Déitas Beáta
Patris ac Nati, paritérque Sancti
Spíritus, cuius résonat per omnem
glória mundum. Amen.
II. Quando Officium lectionis dicitur diurno tempore:
Ad preces nostras deitátis aures,
Deus, inclína pietáte sola;
súpplicum vota súscipe, precámur
fámuli tui.
Réspice clemens sólio de sancto
vultu seréno, lámpadas illústra
ólei nostri, ténebras depélle
péctore cunctas.
Crímina laxa pietáte multa,
áblue sordes, víncula disrúmpe,
parce peccátis, réleva iacéntes
déxtera tua.
Glória Deo sit ætérno Patri,
sit tibi semper, Genitóris Nate,
cum quo per cuncta Spíritus æquális
sǽcula regnat. Amen.
O God of truth and Lord of power,
whose word their course to things assigns,
whose splendour lights the morning hour,
whose fiery sun at noonday shines:
Within us quench the flames of strife,
the harmful heat of passion quell;
give health of body to our life
and give true peace of soul as well.
In this, most loving Father, hear,
and Christ, co-equal Son, our prayer:
with Holy Ghost, one Trinity,
you reign for all eternity.

Ps 101:2-12
Exsulis vota et preces

Consolatur nos Deus in omni tribulatione nostra” (2 Cor 1, 4).

Clamor meus, Dómine, ad te pervéniat; non abscóndas fáciem tuam a me.
2Dómine, exáudi oratiónem meam,*
  et clamor meus ad te véniat.
3Non abscóndas fáciem tuam a me;†
  in quacúmque die tríbulor,*
  inclína ad me aurem tuam.
In quacúmque die invocávero te,*
  velóciter exáudi me.
4Quia defecérunt sicut fumus dies mei,*
  et ossa mea sicut crémium aruérunt.
5Percússum est ut fenum et áruit cor meum,*
  étenim oblítus sum comédere panem meum.
6A voce gémitus mei*
  adhǽsit os meum carni meæ.
7Símilis factus sum pellicáno solitúdinis,*
  factus sum sicut nyctícorax in ruínis.
  et factus sum sicut passer solitárius in tecto.
9Tota die exprobrábant mihi inimíci mei,*
  exardescéntes in me per me iurábant.
10Quia cínerem tamquam panem manducábam*
  et potum meum cum fletu miscébam,
11a fácie iræ et increpatiónis tuæ,*
  quia élevans allisísti me.
12Dies mei sicut umbra declinavérunt,*
  et ego sicut fenum árui.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Clamor meus, Dómine, ad te pervéniat; non abscóndas fáciem tuam a me.
Psalm 101 (102)
Prayers and vows of an exile
Let my cry come to you, Lord: do not hide your face from me.
Lord, listen to my prayer
  and let my cry come to you.
Do not hide your face from me:
  whenever I am troubled,
  turn to me and hear me.
Whenever I call on you,
  hurry to answer me.
For my days vanish like smoke,
  and my bones are dry as tinder.
My heart is cut down like grass, it is dry –
  I cannot remember to eat.
The sound of my groaning
  makes my bones stick to my flesh.
I am lonely as a pelican in the wilderness,
  as an owl in the ruins,
  as a sparrow alone on a rooftop:
  I do not sleep.
All day long my enemies taunt me,
  they burn with anger and use my name as a curse.
I make ashes my bread,
  I mix tears with my drink,
  because of your anger and reproach –
you, who raised me up, have dashed me to the ground.
My days fade away like a shadow:
  I wither like grass.
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.
Let my cry come to you, Lord: do not hide your face from me.

Ps 101:13-23
Réspice, Dómine, in oratiónem humílium.
13Tu autem, Dómine, in ætérnum pérmanes,*
  et memoriále tuum in generatiónem et generatiónem.
14Tu exsúrgens miseréberis Sion,†
  quia tempus miseréndi eius,*
  quia venit tempus,
15quóniam placuérunt servis tuis lápides eius*
  et púlveris eius miseréntur.
16Et timébunt gentes nomen tuum, Dómine,*
  et omnes reges terræ glóriam tuam,
17quia ædificávit Dóminus Sion*
  et appáruit in glória sua.
18Respéxit in oratiónem ínopum*
  et non sprevit precem eórum.
19Scribántur hæc pro generatióne áltera,*
  et pópulus, qui creábitur, laudábit Dóminum.
20Quia prospéxit de excélso sanctuário suo,*
  Dóminus de cælo in terram aspéxit,
21ut audíret gémitus compeditórum,*
  ut sólveret fílios mortis;
22ut annúntient in Sion nomen Dómini*
  et laudem eius in Ierúsalem,
23cum congregáti fúerint pópuli in unum*
  et regna, ut sérviant Dómino.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Réspice, Dómine, in oratiónem humílium.
Psalm 101 (102)
Turn, Lord, to the prayers of the helpless.
But you, Lord, remain for ever
  and your name lasts from generation to generation.
You will rise up and take pity on Zion,
  for it is time that you pitied it,
  indeed it is time:
for your servants love its very stones
  and pity even its dust.
Then, Lord, the peoples will fear your name.
  All the kings of the earth will fear your glory,
when the Lord has rebuilt Zion
  and appeared there in his glory;
when he has listened to the prayer of the destitute
  and not rejected their pleading.
These things shall be written for the next generation
  and a people yet to be born shall praise the Lord:
because he has looked down from his high sanctuary,
 – the Lord has looked down from heaven to earth –
and heard the groans of prisoners
  and freed the children of death
so that they could proclaim the Lord’s name in Zion
  and sing his praises in Jerusalem,
where people and kingdoms gather together
  to serve the Lord.
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.
Turn, Lord, to the prayers of the helpless.

Ps 101 (102)
Tu, Dómine, terram fundásti et ópera mánuum tuárum sunt cæli.
24Humiliávit in via virtútem meam,*
  abbreviávit dies meos.
Dicam: «Deus meus,†
  25ne áuferas me in dimídio diérum meórum;*
  in generatiónem et generatiónem sunt anni tui.
26Inítio terram fundásti;*
  et ópera mánuum tuárum sunt cæli.
27Ipsi períbunt, tu autem pérmanes;†
  et omnes sicut vestiméntum veteráscent,*
  et sicut opertórium mutábis eos, et mutabúntur.
28Tu autem idem ipse es,*
  et anni tui non defícient.
29Fílii servórum tuórum habitábunt,*
  et semen eórum in conspéctu tuo firmábitur».
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Tu, Dómine, terram fundásti et ópera mánuum tuárum sunt cæli.
Psalm 101 (102)
You founded the earth, Lord, and the heavens are the work of your hands.
He has brought down my strength in the midst of my journey;
  he has shortened my days.
I will say, “My God, do not take me away
  half way through the days of my life.
Your years last from generation to generation:
  in the beginning you founded the earth,
  and the heavens are the work of your hands.
They will pass away but you will remain;
  all will grow old, like clothing,
  and like a cloak you will change them, and they will be changed.
“But you are always the same,
  your years will never run out.
The children of your servants shall live in peace,
  their descendants will endure in your sight.”
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.
You founded the earth, Lord, and the heavens are the work of your hands.

℣. Atténdite, pópule meus, doctrínam meam.
℟. Inclináte aurem vestram in verba oris mei.
Listen, my people, to my teaching;
open your ears to the words of my mouth.

Lectio prior
De libro Ezechiélis prophétæ 8, 1-6. 16 — 9, 11
Iudicium in Ierusalem peccatricem
8,1Factum est in anno sexto, in sexto mense, in quinta mensis, ego sedébam in domo mea, et senes Iudæ sedébant coram me, et cécidit super me ibi manus Dómini Dei, 2et vidi: et ecce similitúdo quasi aspéctus viri, ab aspéctu lumbórum eius et deórsum ignis, et a lumbis eius et sursum quasi aspéctus splendóris ut vísio eléctri. 3Emísit similitúdinem manus et apprehéndit me in cincínno cápitis mei; et elevávit me spíritus inter terram et cælum et addúxit in Ierúsalem, in visiónibus Dei, iuxta óstium intérius, quod respiciébat aquilónem, ubi erat statútum idólum zeli ad provocándam æmulatiónem. 4Et ecce ibi glória Dei Israel secúndum visiónem, quam víderam in campo; 5et dixit ad me: «Fili hóminis, leva óculos tuos ad viam aquilónis». Et levávi óculos meos ad viam aquilónis, et ecce ab aquilóne portæ altáris hoc idólum zeli in intróitu. 6Et dixit ad me: «Fili hóminis, putásne vides tu, quid isti fáciunt, abominatiónes magnas, quas domus Israel facit hic, ut procul recédam a sanctuário meo? Et adhuc convérsus vidébis abominatiónes maióres».
  16Et introdúxit me in átrium domus Dómini intérius, et ecce in óstio templi Dómini, inter vestíbulum et altáre, quasi vigínti quinque viri dorsa habéntes contra templum Dómini et fácies ad oriéntem, et adorábant ad ortum solis. 17Et dixit ad me: «Certe vidísti, fili hóminis; numquid parum est hoc dómui Iudæ, ut fácerent abominatiónes istas, quas fecérunt hic, quia repléntes terram iniquitáte íterum irritavérunt me et ecce ápplicant ramum ad nares suas. 18Ergo et ego fáciam in furóre: non parcet óculus meus, nec miserébor et, cum clamáverint ad aures meas voce magna, non exáudiam eos».
  9,1Et clamávit in áuribus meis voce magna dicens: «Appropinquavérunt visitatiónes urbis, et unusquísque vas interfectiónis habet in manu sua». 2Et ecce sex viri veniébant de via portæ superióris, quæ réspicit ad aquilónem, et uniuscuiúsque vas intéritus in manu eius; vir quoque unus in médio eórum vestítus líneis, et atramentárium scriptóris ad renes eius; et ingréssi sunt et stetérunt iuxta altáre ǽreum. 3Et glória Dei Israel eleváta est de cherub, super quem erat ad limen domus; et vocávit virum, qui indútus erat líneis et atramentárium scriptóris habébat in lumbis suis. 4Et dixit Dóminus ad eum: «Transi per médiam civitátem in médio Ierúsalem et signa thau super frontes virórum geméntium et doléntium super cunctis abominatiónibus, quæ fiunt in médio eius». 5Et illis dixit, audiénte me: «Transíte per civitátem sequéntes eum et percútite; non parcat óculus vester, neque misereámini: 6senem, adulescéntulum et vírginem et párvulum et mulíeres interfícite usque ad interneciónem; omnem autem, super quem vidéritis thau, ne occidátis, et a sanctuário meo incípite». Cœpérunt ergo a viris senióribus, qui erant ante fáciem domus. 7Et dixit ad eos: «Contamináte domum et impléte átria interféctis. Egredímini». Et egréssi sunt et percutiébant eos, qui erant in civitáte.
  8Et cæde compléta, remánsi ego ruíque super fáciem meam et clamans aio: «Heu, Dómine Deus! Ergóne dispérdes omnes relíquias Israel, effúndens furórem tuum super Ierúsalem?». 9Et dixit ad me: «Iníquitas domus Israel et Iudæ magna est nimis valde; et repléta est terra sanguínibus, et cívitas repléta est iniustítia. Dixérunt enim: “Derelíquit Dóminus terram, et Dóminus non videt”; 10ígitur et meus non parcet óculus, neque miserébor: viam eórum super caput eórum reddam». 11Et ecce vir, qui indútus erat líneis, qui habébat atramentárium in lumbis suis, respóndit verbum dicens: «Feci, sicut præcepísti mihi».
First Reading
Ezekiel 8:1-6,16-9:11 ©
A judgement against a sinful Jerusalem
In the sixth year, on the fifth day of the sixth month, I was sitting at home and the elders of Judah were sitting with me, when the hand of the Lord fell on me.
  I looked and saw something that looked like a man. Downwards from what seemed to be his loins he was fire; and upwards from his loins he seemed to shine like polished bronze. He stretched out what seemed to be a hand and took me by the hair; and the spirit lifted me into the air and, in visions from God, took me to Jerusalem, to the entrance of the inner north gate, where the idol of Jealousy stands, provoking jealousy. There I saw the glory of the God of Israel, as I had seen it in the valley. He said, ‘Son of man, raise your eyes to the north.’ I raised my eyes to the north, and there, to the north of the altar gate, stood this statue of Jealousy at the entrance. He said, ‘Son of man, do you see what they are doing? Do you see all the filth practised here by the House of Israel, to drive me out of my sanctuary? You will see filthier practices yet.’
  He then led me to the inner court of the Temple of the Lord. And there, at the entrance to the sanctuary of the Lord, between the porch and the altar, there were about twenty-five men, with their backs to the sanctuary of the Lord and their faces turned to the east. They were bowing to the east, towards the sun. He said to me, ‘Son of man, do you see that? Is it not bad enough for the House of Judah to do the filthy things that they are doing here? But they fill the country with violence and provoke my anger further; look at them now putting that branch to their nostrils. My anger forces me to it; I will show neither pity nor mercy. They may shout as loud as they like; I will not listen to them.’
  Then as I listened he shouted, ‘Come here, you scourges of the city, and bring your weapons of destruction.’ Immediately six men advanced from the upper north gate, each holding a deadly weapon. In the middle of them was a man in white, with a scribe’s ink horn in his belt. They came in and halted in front of the bronze altar. The glory of the God of Israel rose off the cherubs where it had been and went up to the threshold of the Temple. He called the man in white with a scribe’s ink horn in his belt and said, ‘Go all through the city, all through Jerusalem, and mark a cross on the foreheads of all who deplore and disapprove of all the filth practised in it.’ I heard him say to the others, ‘Follow him through the city, and strike. Show neither pity nor mercy; old men, young men, virgins, children, women, kill and exterminate them all. But do not touch anyone with a cross on his forehead. Begin at my sanctuary.’ So they began with the old men in front of the Temple. He said to them, ‘Defile the Temple; fill the courts with corpses, and go.’ They went out and hacked their way through the city.
  While they were hacking them down, I stayed behind; I fell face downwards and exclaimed, ‘Ah, Lord, are you going to annihilate all that is left of Israel as you turn your anger on Jerusalem?’ He said, ‘The guilt of the House of Israel and Judah is immense, boundless; the country is full of bloodshed, the city overflows with wickedness, for they say, “The Lord has abandoned the country, the Lord cannot see.” Right, then, I too will show no pity, I too will not spare. I mean to call them to account for all their behaviour.’ The man in white with the scribe’s ink horn in his belt then came back and made his report, ‘I have carried out your orders.’
Mt 24, 15. 21 a. 22; Ap 7, 3
℟. Cum vidéritis abominatiónem desolatiónis stantem in loco sancto, erit tribulátio magna; nisi breviáti fuíssent dies illi, non fíeret salva omnis caro:* Propter eléctos breviabúntur dies illi.
℣. Nolíte nocére terræ neque mari, quoadúsque signémus servos Dei nostri in fróntibus eórum.* Propter.
Mt 24:15,21-22; Rv 7:3
℟. When you see the ‘abomination of desolation’ standing in the holy place, there will be a time of great distress. If that time were not cut short, no living thing could survive;* but for the sake of God’s chosen that time of trouble will be cut short.
℣. Do no damage to sea or land until we have set the seal of our God upon the foreheads of his servants;* but for the sake of God’s chosen that time of trouble will be cut short.

Lectio altera
Ex Sermónibus sancti Augustíni epíscopi (Sermo 340, 1: PL 38, 1483-1484)
Vobis sum episcopus, vobiscum sum christianus
Semper quidem me, ex quo úmeris meis ista, de qua diffícilis rátio rédditur, sárcina impósita est, honóris mei cura sollícitat. Quid autem isto reformidátur in múnere, nisi ne plus nos deléctet quod periculósum est in nostro honóre, quam quod fructuósum est in vestra salúte? Ubi me terret, quod vobis sum; ibi me consolátur, quod vobíscum sum. Vobis enim sum epíscopus, vobíscum sum christiánus. Illud est nomen suscépti offícii, hoc grátiæ; illud perículi est, hoc salútis.
  Dénique tamquam in mari magno illíus actiónis tempestáte iactámur; sed recoléntes cuius sánguine redémpti fuérimus, velut portum securitátis tranquillitáte huius cogitatiónis intrámus; et in hoc próprie laborántes offício, in commúni requiéscimus benefício. Si ergo plus me deléctat quod vobíscum emptus sum, quam quod vobis præpósitus sum; tunc, ut Dóminus prǽcipit, ero abundántius vester servus, ne ingrátus sim prétio, quo vester mérui esse consérvus. Amáre quippe débeo Redemptórem, et scio quid Petro dixit: Petre, amas me? Pasce oves meas. Hoc semel, hoc íterum, hoc tértio. Interrogabátur amor et imponebátur labor, quia ubi maior est amor, minor est labor.
  Quid retríbuam Dómino pro ómnibus quæ retríbuit mihi? Si dicam hoc me retribúere, quod pasco oves eius; étiam hoc fácio, non ego, sed grátia Dei mecum. Ubi ergo retribútor invéniar, cum ubíque prævéniar? Et tamen quia gratis amámus, quia oves páscimus, mercédem quǽrimus. Quómodo fiet istud? Quómodo cónvenit, Gratis amo, ut pascam, et Mercédem posco quia pasco? Nullo modo fíeret hoc, nullo modo merces quærerétur ab eo qui gratis amátur, nisi merces esset ipse qui amátur. Nam si hoc retribúimus pro eo quod nos redémit, quia eius páscimus oves; pro eo ipso quid retribuémus, quod nos fecit esse pastóres? Mali namque pastóres, quod a nobis absit, nostra malítia sumus; boni vero, quod ab illo nobis adsit, nisi eius grátia esse non póssumus. Unde et vos, fratres mei, præcipiéntes rogámus, ne in vácuum grátiam Dei recipiátis. Fácite nostrum ministérium fructuósum. Dei agricultúra estis. Extrínsecus accípite plantatórem atque rigatórem; intrínsecus vero increménti datórem. Adiuváte nos et orándo et obtemperándo; ut nos vobis non tam præésse, quam prodésse deléctet.
Second Reading
A sermon of St Augustine on the anniversary of his ordination
For you I am a bishop, with you I am a Christian
From the moment this burden, about which such a difficult account has to be rendered, was placed on my shoulders, anxiety about the honour shown to me has always haunted me. What is to be dreaded about the office I hold, if not that I may take more pleasure (which is so dangerous) in the honour shown to me than in what bears fruit in your salvation? Whenever I am terrified by what I am for you, I am given comfort by what I am with you. For you I am a bishop, but with you I am, after all, a Christian. The former signifies an office undertaken, the latter, grace; the former is a name for danger, the latter a name for salvation.
  Finally, as if on the open sea, I am being tossed about by the stormy activity involved in being a bishop; but as I recall by whose blood I have been redeemed, I enter a safe harbour in the tranquil recollection of being a Christian. Thus, while toiling away at my own proper office, I take my rest in the marvellous benefit conferred on us all in common. So I hope that the fact that I have been bought, together with you, gives me more pleasure than my having been placed at your head; then, as the Lord has commanded, I will be more effectively your servant, and be preserved from ingratitude for the price for which I was bought to be, not too unworthily, your fellow-servant. I am certainly obliged to love the Redeemer, and I know what he said to Peter: Peter, do you love me? Feed my sheep. Once he said it, twice, a third time. Love was being questioned and toil demanded, because where the love is greater, the work is less of a burden.
  What shall I pay back to the Lord for all that he has paid back to me? If I say that I am paying back by herding his sheep, even then it is not I who am doing it, but the grace of God within me. So when can I be found to be paying back to him, if he is always there before me? And yet, because we give our love freely, because we are herding his sheep, we look for a reward. How can this be? How can it be consistent to say “I give my love freely, which is why I am herding sheep” and at the same time “I request a reward because I am herding sheep”? This could not possibly happen: in no way at all could a reward be sought from one who is loved freely, unless the reward actually were the very one who is being loved. I mean, if what we are paying back for his having redeemed us is our herding his sheep, being his shepherds, what are we paying back for the fact of his having made us shepherds? Being bad shepherds, you see (may God preserve us from it) is something that we are through our own badness, whereas being good shepherds (God grant it may be so!) is something that can come only through his grace. So it is, my brethren, that we command and implore you not to receive the grace of God in vain. Make my ministry fruitful. You are God’s agriculture. From the outside, receive the work of the planter and the waterer; but from the inside, receive the work of the One who makes you grow. Please, give me your help by both your prayers and your obedience, so that I may find my delight not in being in charge of you but in being of use to you.
ResponsoriumSap 10, 10 a
℟. Hic est vere martyr, qui pro Christi nómine sánguinem suum fudit,* Qui minas iúdicum non tímuit, nec terrénæ dignitátis glóriam quæsívit, sed ad cæléstia regna pervénit.
℣. Iustum dedúxit Dóminus per vias rectas et osténdit illi regnum Dei.* Qui minas.
℟. Januarius was a true martyr, who shed his blood for the name of Christ. He had no worldly ambitions, nor was he afraid of the threats of magistrates,* and he has now attained the kingdom of heaven.
℣. The Lord guided him on a straight path and showed him that God is king,* and he has now attained the kingdom of heaven.

  Deus, qui nos concédis beáti Ianuárii, mártyris, memóriam venerári, da nobis in ætérna beatitúdine de eius societáte gaudére.
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,
  as, by your grace, we keep the memory of Saint Januarius,
grant that we may share with him
  the eternal joy you have promised us.
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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