Universalis
Friday 27 March 2015    (other days)
Friday of the 5th week of Lent

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.
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.

Hymnus
Nunc tempus acceptábile
fulget datum divínitus,
ut sanet orbem lánguidum
medéla parsimóniæ.
Christi decóro lúmine
dies salútis émicat,
dum corda culpis sáucia
refórmat abstinéntia.
Hanc mente nos et córpore,
Deus, tenére pérfice,
ut appetámus próspero
perénne pascha tránsitu.
Te rerum univérsitas,
clemens, adóret, Trínitas,
et nos novi per véniam
novum canámus cánticum. Amen.
Hymn
Lord, who throughout these forty days
for us didst fast and pray,
teach us with thee to mourn our sins,
and close by thee to stay.
As thou with Satan didst contend
and didst the victory win,
O give us strength in thee to fight,
in thee to conquer sin.
As thou didst hunger bear, and thirst,
so teach us, gracious Lord,
to die to self, and chiefly live
by thy most holy word.
And through these days of penitence,
and through thy Passiontide,
yea, evermore in life and death,
Jesus, with us abide.
Abide with us, that so, this life
of suffering overpast,
an Easter of unending joy
we may attain at last.

Psalmus 34:1-2,3,9-12
Dominus salvator in persecutione
Congregati sunt ... et consilium fecerunt, ut Iesum dolo tenerent et occiderent” (Mt 26, 3. 4).
Exsúrge, Dómine, in adiutórium mihi.
1Iúdica, Dómine, iudicántes me;*
  impúgna impugnántes me.
2Apprehénde clípeum et scutum†
  et exsúrge in adiutórium mihi.*
  3cDic ánimæ meæ: «Salus tua ego sum».
9Anima autem mea exsultábit in Dómino*
  et delectábitur super salutári suo.
10Omnia ossa mea dicent:*
  «Dómine, quis símilis tibi?
Erípiens ínopem de manu fortiórum eius,*
  egénum et páuperem a diripiéntibus eum».
11Surgéntes testes iníqui,*
  quæ ignorábam, interrogábant me;
12retribuébant mihi mala pro bonis,*
  desolátio est ánimæ meæ.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Exsúrge, Dómine, in adiutórium mihi.
Psalm 34 (35)
The Lord, a saviour in time of persecution
O Lord, arise to help me.
Judge, Lord, those who are judging me:
  attack those who are attacking me.
Take up your shield and come out to defend me.
  Brandish your spear and hold back my pursuers.
Say to my soul, “I am your deliverance.”
Let them be thrown into confusion,
  those who are after my life.
Let them be weakened and put to flight,
  those who plan harm to me.
Let them be like chaff blowing in the wind,
  when the angel of the Lord scatters them.
Let their paths be dark and slippery,
  when the angel of the Lord harries them.
For it was without cause that they spread out their nets to ensnare me,
  without cause that they dug a pit to take my life.
Let death come upon them suddenly,
  may they be entangled in their own nets.
But my soul will exult in the Lord
  and rejoice in his aid.
My bones themselves will say
  “Lord, who is your equal?”
You snatch the poor man
  from the hand of the strong,
the needy and weak
  from those who would destroy them.
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.
O Lord, arise to help me.

Psalmus 34:13-16
Iúdica causam meam; defénde, quia potens es, Dómine.
13Ego autem, cum infirmaréntur,*
  induébar cilício,
humiliábam in ieiúnio ánimam meam,*
  et orátio mea in sinu meo convertebátur.
14Quasi pro próximo et quasi pro fratre meo ambulábam,*
  quasi lugens matrem contristátus incurvábar.
15Cum autem vacillárem, lætáti sunt et convenérunt;*
  convenérunt contra me percutiéntes, et ignorávi.
16Diripuérunt et non desistébant; tentavérunt me,†
  subsannavérunt me subsannatióne,*
  frenduérunt super me déntibus suis.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Iúdica causam meam; defénde, quia potens es, Dómine.
Psalm 34 (35)
Lord, plead my cause; defend me with your strength.
Lying witnesses rose up against me;
  they asked me questions I could not answer.
They paid me back evil for the good I did,
  my soul is desolation.
Yet I – when they were ill, I put on sackcloth,
  I mortified my soul with fasting,
  I prayed for them from the depths of my heart.
I walked in sadness as for a close friend, for a brother;
  I was bowed down with grief as if mourning my own mother.
But they – when I was unsteady, they rejoiced and gathered together.
  They gathered and beat me: I did not know why.
They were tearing me to pieces, there was no end to it:
  they teased me, heaped derision on me, they ground their teeth at 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.
Lord, plead my cause; defend me with your strength.

Psalmus 34:17-19,22-23,27-28
Lingua mea, tota die, meditábitur iustítiam tuam.
17Dómine, quámdiu aspícies?†
  Restítue ánimam meam a malignitáte eórum,*
  a leónibus únicam meam.
18Confitébor tibi in ecclésia magna,*
  in pópulo multo laudábo te.
19Non supergáudeant mihi inimíci mei mendáces,*
  qui odérunt me gratis et ánnuunt óculis.
22Vidísti, Dómine, ne síleas;*
  Dómine, ne discédas a me.
23Exsúrge et evígila ad iudícium meum,*
  Deus meus et Dóminus meus, ad causam meam.
27Exsúltent et læténtur, qui volunt iustítiam meam,*
  et dicant semper: «Magnificétur Dóminus, qui vult pacem servi sui».
28Et lingua mea meditábitur iustítiam tuam,*
  tota die laudem tuam.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Lingua mea, tota die, meditábitur iustítiam tuam.
Psalm 34 (35)
My tongue shall speak of your justice, all day long.
Lord, how long will you wait?
  Rescue my life from their attacks,
  my only life from the lions.
I will proclaim you in the great assembly,
  in the throng of people I will praise you.
Let not my lying enemies triumph over me,
  those who hate me for no reason,
who conspire against me by secret signs,
  who do not speak of peace,
  who plan crimes against the innocent,
who cry out slanders against me,
  saying “Yes! Yes! We saw it ourselves!”
You see them, Lord, do not stay silent:
  Lord, do not leave me.
Rise up and keep watch at my trial:
  my God and my Lord, watch over my case.
Judge me according to your justice,
  Lord: my God, let them not rejoice over me!
Let them not think to themselves,
  “Yes! We have what we wanted!”
Let them not say,
  “We have swallowed him up.”
But let those who support my cause rejoice,
  let them say always “How great is the Lord,
  who takes care of his servant’s welfare.”
And my tongue too will ponder your justice,
  and praise you all day long.
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.
My tongue shall speak of your justice, all day long.

℣. Convertímini ad Dóminum Deum vestrum.
℟. Quia benígnus et miséricors est.
Turn back to the Lord your God,
because he is tenderness and compassion.

Lectio prior
De Epístola ad Hebrǽos 7, 11-28
Christi sacerdotium sempiternum
11Si consummátio per sacerdótium levíticum erat, pópulus enim sub ipso legem accépit, quid adhuc necessárium secúndum órdinem Melchísedech álium súrgere sacerdótem et non secúndum órdinem Aaron dici? 12Transláto enim sacerdótio, necésse est, ut et legis translátio fiat. 13De quo enim hæc dicúntur, ex ália tribu est, ex qua nullus altári præsto fuit; 14maniféstum enim quod ex Iuda ortus sit Dóminus noster, in quam tribum nihil de sacerdótibus Móyses locútus est.
  15Et ámplius adhuc maniféstum est, si secúndum similitúdinem Melchísedech exsúrgit álius sacérdos, 16qui non secúndum legem mandáti carnális factus est sed secúndum virtútem vitæ insolúbilis, 17testimónium enim áccipit:
«Tu es sacérdos in ætérnum secúndum órdinem Melchísedech».
18Reprobátio quidem fit præcedéntis mandáti propter infirmitátem eius et inutilitátem, 19nihil enim ad perféctum addúxit lex, introdúctio vero melióris spei, per quam proximámus ad Deum.
  20Et quantum non est sine iure iurándo, illi quidem sine iure iurándo sacerdótes facti sunt, 21hic autem cum iure iurándo per eum, qui dicit ad illum:
«Iurávit Dóminus et non pænitébit eum:
Tu es sacérdos in ætérnum»,
22in tantum et melióris testaménti sponsor factus est Iesus.
  23Et illi quidem plures facti sunt sacerdótes, idcírco quod morte prohibebántur permanére; 24hic autem eo quod manet in ætérnum, intransgressíbile habet sacerdótium, 25unde et salváre in perpétuum potest accedéntes per semetípsum ad Deum, semper vivens ad interpellándum pro eis.
  26Talis enim et decébat, ut nobis esset póntifex, sanctus, ínnocens, impollútus, segregátus a peccatóribus et excélsior cælis factus, 27qui non habet necessitátem cotídie, quemádmodum pontífices, prius pro suis delíctis hóstias offérre, deínde pro pópuli; hoc enim fecit semel semetípsum offeréndo. 28Lex enim hómines constítuit pontífices infirmitátem habéntes, sermo autem iuris iurándi, quod post legem est, Fílium in ætérnum consummátum.
First ReadingHebrews 7:11-28 ©
If perfection had been reached through the levitical priesthood because the Law given to the nation rests on it, why was it still necessary for a new priesthood to arise, one of the same order as Melchizedek not counted as being ‘of the same order as’ Aaron? But any change in the priesthood must mean a change in the Law as well.
  So our Lord, of whom these things were said, belonged to a different tribe, the members of which have never done service at the altar; everyone knows he came from Judah, a tribe which Moses did not even mention when dealing with priests.
  This becomes even more clearly evident when there appears a second Melchizedek, who is a priest not by virtue of a law about physical descent, but by the power of an indestructible life. For it was about him that the prophecy was made: You are a priest of the order of Melchizedek, and for ever. The earlier commandment is thus abolished, because it was neither effective nor useful, since the Law could not make anyone perfect; but now this commandment is replaced by something better – the hope that brings us nearer to God.
  What is more, this was not done without the taking of an oath. The others, indeed, were made priests without any oath; but he with an oath sworn by the one who declared to him: The Lord has sworn an oath which he will never retract: you are a priest, and for ever. And it follows that it is a greater covenant for which Jesus has become our guarantee. Then there used to be a great number of those other priests, because death put an end to each one of them; but this one, because he remains for ever, can never lose his priesthood. It follows, then, that his power to save is utterly certain, since he is living for ever to intercede for all who come to God through him.
  To suit us, the ideal high priest would have to be holy, innocent and uncontaminated, beyond the influence of sinners, and raised up above the heavens; one who would not need to offer sacrifices every day, as the other high priests do for their own sins and then for those of the people, because he has done this once and for all by offering himself. The Law appoints high priests who are men subject to weakness; but the promise on oath, which came after the Law, appointed the Son who is made perfect for ever.
Responsorium
Hebr 5, 5 a. 6 b; 7, 20 b. 21
℟. Christus non semetípsum glorificávit ut póntifex fíeret, sed qui locútus est ad eum:* Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.
℣. Alii sine iure iurándo sacerdótes facti sunt; Iesus autem cum iure iurándo per eum qui dixit ad illum:* Tu es.
Responsory
Christ did not give himself the glory of becoming high priest: he had it from the one who said to him, ‘You are a priest for ever, a priest like Melchizedek of old.’
Others were made priests without any oath, but Jesus with an oath by the one who declared to him, ‘You are a priest for ever, a priest like Melchizedek of old.’

Lectio altera
Ex Tractátu sancti Fulgéntii Ruspénsis epíscopi De fide ad Petrum (Cap. 22. 62: CCL 91 A, 726. 750-751)
Ipse obtulit semetipsum pro nobis
In sacrifíciis carnálium victimárum, quæ sibi ipsa Sancta Trínitas, quæ unus est Deus novi et véteris testaménti, a pátribus nostris præcipiébat offérri, illíus sacrifícii significabátur gratíssimum munus, quo pro nobis seípsum solus Deus Fílius secúndum carnem esset misericórditer oblatúrus.
  Ipse enim, secúndum apostólicam doctrínam, óbtulit semetípsum pro nobis oblatiónem et hóstiam Deo in odórem suavitátis. Ipse verus Deus et verus póntifex, qui pro nobis non in sánguine taurórum et hircórum, sed in sánguine suo semel introívit in sancta. Quod tunc póntifex ille significábat, qui cum sánguine in sancta sanctórum per annos síngulos introíbat.
  Iste ígitur est, qui in se uno totum exhíbuit quod esse necessárium ad redemptiónis nostræ sciébat efféctum, idem scílicet sacérdos et sacrifícium, idem Deus et templum; sacérdos, per quem sumus reconciliáti; sacrifícium, quo reconciliáti; templum, in quo reconciliáti; Deus, cui reconciliáti. Solus tamen sacérdos, sacrifícium et templum, quia hæc ómnia Deus secúndum formam servi; non autem solus Deus, quia hoc cum Patre et Spíritu Sancto secúndum formam Dei.
  Firmíssime ergo tene et nullátenus dúbites, ipsum unigénitum Deum Verbum, carnem factum, se pro nobis obtulísse sacrifícium et hóstiam Deo in odórem suavitátis; cui cum Patre et Spíritu Sancto a patriárchis et prophétis et sacerdótibus, témpore véteris testaménti, animália sacrificabántur; et cui nunc, id est témpore novi testaménti, cum Patre et Spíritu Sancto, cum quibus illi est una divínitas, sacrifícium panis et vini, in fide et caritáte, sancta cathólica Ecclésia per univérsum orbem terræ offérre non cessat.
  In illis enim carnálibus víctimis, significátio fuit carnis Christi, quam pro peccátis nostris ipse sine peccáto fúerat oblatúrus, et sánguinis, quem erat effusúrus in remissiónem peccatórum nostrórum; in isto autem sacrifício, gratiárum áctio atque commemorátio est carnis Christi quam pro nobis óbtulit, et sánguinis quem pro nobis idem Deus effúdit. De quo beátus Paulus dicit in Actibus Apostolórum: Atténdite vobis et univérso gregi, in quo vos Spíritus Sanctus pósuit epíscopos régere Ecclésiam Dei, quam acquisívit sánguine suo.
  In illis ergo sacrifíciis quid nobis esset donándum, figuráte significabátur; in hoc autem sacrifício quid nobis iam donátum sit, evidénter osténditur.
  In illis sacrifíciis prænuntiabátur Fílius Dei pro ímpiis occidéndus; in hoc autem pro ímpiis annuntiátur occísus, testánte Apóstolo quia Christus, cum adhuc infírmi essémus, secúndum tempus pro ímpiis mórtuus est, et quia, cum inimíci essémus, reconciliáti sumus Deo per mortem Fílii eius.
Second Reading
From a treatise on faith addressed to Peter by Saint Fulgentius of Ruspe, bishop
Christ offered himself for us
The sacrifices of animal victims which our forefathers were commanded to offer to God by the holy Trinity itself, the one God of the old and the new testaments, foreshadowed the most acceptable gift of all. This was the offering which in his compassion the only Son of God would make of himself in his human nature for our sake.
  The Apostle teaches that Christ offered himself for us to God as a fragrant offering and sacrifice. He is the true God and the true high priest who for our sake entered once for all into the holy of holies, taking with him not the blood of bulls and goats but his own blood. This was foreshadowed by the high priest of old when each year he took blood and entered the holy of holies.
  Christ is therefore the one who in himself alone embodied all that he knew to be necessary to achieve our redemption. He is at once priest and sacrifice, God and temple. He is the priest through whom we have been reconciled, the sacrifice by which we have been reconciled, the temple in which we have been reconciled, the God with whom we have been reconciled. He alone is priest, sacrifice and temple because he is all these things as God in the form of a servant; but he is not alone as God, for he is this with the Father and the Holy Spirit in the form of God.
  Hold fast to this and never doubt it: the only-begotten Son, God the Word, becoming man offered himself for us to God as a fragrant offering and sacrifice. In the time of the old testament, patriarchs, prophets and priests sacrificed animals in his honour, and in honour of the Father and the Holy Spirit as well.
  Now in the time of the new testament the holy catholic Church throughout the world never ceases to offer the sacrifice of bread and wine, in faith and love, to him and to the Father and the Holy Spirit, with whom he shares one godhead.
  Those animal sacrifices foreshadowed the flesh of Christ which he would offer for our sins, though himself without sin, and the blood which he would pour out for the forgiveness of our sins. In this sacrifice there is thanksgiving for, and commemoration of, the flesh of Christ that he offered for us, and the blood that the same God poured out for us. On this Saint Paul says in the Acts of the Apostles: Keep watch over yourselves and over the whole flock, in which the Holy Spirit has appointed you as bishops to rule the Church of God, which he won for himself by his blood.
  Those sacrifices of old pointed in sign to what was to be given to us. In this sacrifice we see plainly what has already been given to us. Those sacrifices foretold the death of the Son of God for sinners. In this sacrifice he is proclaimed as already slain for sinners, as the Apostle testifies: Christ died for the wicked at a time when we were still powerless, and when we were enemies we were reconciled with God through the death of his Son.
Responsorium
Cf. Col 1, 21-22; Rom 3, 25 a
℟. Cum essétis alienáti et inimíci sensu in opéribus malis, reconciliávit vos Deus in córpore carnis Christi per mortem,* Exhibére vos sanctos et immaculátos et irreprehensíbiles coram ipso.
℣. Ipsum propósuit Deus propitiatórium per fidem in sánguine ipsíus.* Exhibére.
Responsory
When you were estranged from God, your minds alienated from him by a life of sin, he used Christ’s natural body to win you back through his death, so that he might bring you into his presence holy, pure and blameless.
God offered him so that by his death he should become the means by which men’s souls are forgiven, through their faith in him, so that he might bring you into his presence holy, pure and blameless.

Oremus.
  Absólve, quǽsumus, Dómine, tuórum delícta populórum, ut a peccatórum néxibus, quæ pro nostra fragilitáte contráximus, tua benignitáte liberémur. Per Dóminum.
Let us pray.
Lord, break the bonds of sin
  which our weaknesses have forged to enchain us,
and in your loving mercy
  forgive your people’s guilt.
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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