Wednesday 24 April 2024 (other days)
Using calendar: United States. You can pick a diocese or region.
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.
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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.
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Hic est dies verus Dei,
sancto serénus lúmine,
quo díluit sanguis sacer
probrósa mundi crímina.
Fidem refúndit pérditis
cæcósque visu illúminat;
quem non gravi solvit metu
latrónis absolútio?
Opus stupent et ángeli,
pœnam vidéntes córporis
Christóque adhæréntem reum
vitam beátam cárpere.
Mystérium mirábile,
ut ábluat mundi luem,
peccáta tollat ómnium
carnis vítia mundans caro,
Quid hoc potest sublímius,
ut culpa quærat grátiam,
metúmque solvat cáritas
reddátque mors vitam novam?
Esto perénne méntibus
paschále, Iesu, gáudium
et nos renátos grátiæ
tuis triúmphis ággrega.
Iesu, tibi sit glória,
qui morte victa prǽnites,
cum Patre et almo Spíritu,
in sempitérna sǽcula. Amen.
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Love’s redeeming work is done,
fought the fight, the battle won.
Lo, our Sun’s eclipse is o’er!
Lo, he sets in blood no more!
Vain the stone, the watch, the seal!
Christ has burst the gates of hell;
death in vain forbids him rise;
Christ has opened paradise.
Lives again our victor King;
where, O death, is now thy sting?
Dying once, he all doth save;
where thy victory, O grave?
Soar we now where Christ has led,
following our exalted Head;
made like him, like him we rise,
ours the cross, the grave, the skies.
Hail the Lord of earth and heaven!
Praise to thee by both be given:
thee we greet triumphant now;
hail, the Resurrection thou!
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Ps 102:1-7
| Psalm 102 (103)
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Ps 102:8-16Quómodo miserétur pater filiórum, misértus est Dóminus timéntibus se, allelúia.
8Miserátor et miséricors Dóminus,*
longánimis et multæ misericórdiæ.
9Non in perpétuum conténdet,*
neque in ætérnum irascétur.
10Non secúndum peccáta nostra fecit nobis,*
neque secúndum iniquitátes nostras retríbuit nobis.
11Quóniam, quantum exaltátur cælum a terra,*
præváluit misericórdia eius super timéntes eum;
12quantum distat ortus ab occidénte,*
longe fecit a nobis iniquitátes nostras.
13Quómodo miserétur pater filiórum,*
misértus est Dóminus timéntibus se.
14Quóniam ipse cognóvit figméntum nostrum,*
recordátus est quóniam pulvis sumus.
15Homo sicut fenum dies eius,*
tamquam flos agri sic efflorébit.
16Spirat ventus in illum, et non subsístet,*
et non cognóscet eum ámplius locus eius.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Amen.
Quómodo miserétur pater filiórum, misértus est Dóminus timéntibus se, allelúia.
| Psalm 102 (103)As a father has compassion on his sons, the Lord has pity on those who fear him. Alleluia.
The Lord is compassion and kindness,
full of patience, full of mercy.
He will not fight against you for ever:
he will not always be angry.
He does not treat us as our sins deserve;
he does not pay us back for our wrongdoing.
As high as the sky above the earth,
so great is his kindness to those who fear him.
As far as east is from west,
so far he has put our wrongdoing from us.
As a father cares for his children,
so the Lord cares for those who fear him.
For he knows how we are made,
he remembers we are nothing but dust.
Man – his life is like grass,
he blossoms and withers like flowers of the field.
The wind blows and carries him away:
no trace of him remains.
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.
As a father has compassion on his sons, the Lord has pity on those who fear him. Alleluia.
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Ps 102:17-22Benedícite Dómino, ómnia ópera eius, allelúia.
17Misericórdia autem Dómini ab ætérno†
et usque in ætérnum super timéntes eum;*
et iustítia illíus in fílios filiórum,
18in eos, qui servant testaméntum eius*
et mémores sunt mandatórum ipsíus ad faciéndum ea.
19Dóminus in cælo parávit sedem suam,*
et regnum ipsíus ómnibus dominábitur.
20Benedícite Dómino, omnes ángeli eius,†
poténtes virtúte, faciéntes verbum illíus*
in audiéndo vocem sermónum eius.
21Benedícite Dómino, omnes virtútes eius,*
minístri eius, qui fácitis voluntátem eius.
22Benedícite Dómino, ómnia ópera eius,†
in omni loco dominatiónis eius.*
Bénedic, ánima mea, Dómino.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Amen.
Benedícite Dómino, ómnia ópera eius, allelúia.
| Psalm 102 (103)Give thanks to the Lord, all his works. Alleluia.
The Lord has been kind from the beginning;
to those who fear him his kindness lasts for ever.
His justice is for their children’s children,
for those who keep his covenant,
for those who remember his commandments
and try to perform them.
The Lord’s throne is high in the heavens
and his rule shall extend over all.
Bless the Lord, all his angels,
strong in your strength, doers of his command,
bless him as you hear his words.
Bless the Lord, all his powers,
his servants who do his will.
Bless the Lord, all he has created,
in every place that he rules.
My soul, bless 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.
Amen.
Give thanks to the Lord, all his works. Alleluia.
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℣. Deus suscitávit Christum a mórtuis, allelúia.
℟. Ut fides nostra et spes esset in Deo, allelúia.
| ℣. God raised Christ from the dead, alleluia.
℟. So that we would have faith and hope in God, alleluia.
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Messis ultimi temporisEgo Ioánnes 14,14vidi: et ecce nubem cándidam, et supra nubem sedéntem quasi Fílium hóminis, habéntem super caput suum corónam áuream et in manu sua falcem acútam. 15Et alter ángelus exívit de templo clamans voce magna ad sedéntem super nubem: «Mitte falcem tuam et mete, quia venit hora, ut metátur, quóniam áruit messis terræ». 16Et misit, qui sedébat supra nubem, falcem suam in terram, et messa est terra.
17Et álius ángelus exívit de templo, quod est in cælo, habens et ipse falcem acútam. 18Et álius ángelus de altári, habens potestátem supra ignem, et clamávit voce magna ad eum, qui habébat falcem acútam dicens: «Mitte falcem tuam acútam et vindémia botros víneæ terræ, quóniam matúræ sunt uvæ eius». 19Et misit ángelus falcem suam in terram et vindemiávit víneam terræ et misit in lacum iræ Dei magnum. 20Et calcátus est lacus extra civitátem, et exívit sanguis de lacu usque ad frenos equórum per stádia mille sescénta.
15,1Et vidi áliud signum in cælo magnum et mirábile: ángelos septem habéntes plagas septem novíssimas, quóniam in illis consummáta est ira Dei.
2Et vidi tamquam mare vítreum mixtum igne et eos, qui vicérunt béstiam et imáginem illíus et númerum nóminis eius, stantes supra mare vítreum, habéntes cítharas Dei. 3Et cantant cánticum Móysis servi Dei et cánticum Agni dicéntes:
«Magna et mirabília ópera tua,
Dómine, Deus omnípotens;
iustæ et veræ viæ tuæ,
Rex géntium!
4Quis non timébit, Dómine,
et glorificábit nomen tuum?
Quia solus Sanctus,
quóniam omnes gentes vénient
et adorábunt in conspéctu tuo,
quóniam iudícia tua manifestáta sunt».
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The harvest of the end timesNow in my vision I saw a white cloud and, sitting on it, one like a son of man with a gold crown on his head and a sharp sickle in his hand. Then another angel came out of the sanctuary, and shouted aloud to the one sitting on the cloud, ‘Put your sickle in and reap: harvest time has come and the harvest of the earth is ripe.’ Then the one sitting on the cloud set his sickle to work on the earth, and the earth’s harvest was reaped.
Another angel, who also carried a sharp sickle, came out of the temple in heaven, and the angel in charge of the fire left the altar and shouted aloud to the one with the sharp sickle, ‘Put your sickle in and cut all the bunches off the vine of the earth; all its grapes are ripe.’ So the angel set his sickle to work on the earth and harvested the whole vintage of the earth and put it into a huge winepress, the winepress of God’s anger, outside the city, where it was trodden until the blood that came out of the winepress was up to the horses’ bridles as far away as sixteen hundred furlongs.
What I saw next, in heaven, was a great and wonderful sign: seven angels were bringing the seven plagues that are the last of all, because they exhaust the anger of God. I seemed to see a glass lake suffused with fire, and standing by the lake of glass, those who had fought against the beast and won, and against his statue and the number which is his name. They all had harps from God, and they were singing the hymn of Moses, the servant of God, and of the Lamb:
‘How great and wonderful are all your works,
Lord God Almighty;
just and true are all your ways,
King of nations.
Who would not revere and praise your name, O Lord?
You alone are holy,
and all the pagans will come and adore you
for the many acts of justice you have shown.’
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℟. Cantant cánticum Agni dicéntes: Magna et mirabília ópera tua, Dómine Deus omnípotens;* Iustæ et veræ sunt viæ tuæ, Rex géntium! Allelúia.
℣. Quis símilis tui in diis, Dómine? Quis símilis tui, magníficus in sanctitáte, fáciens mirabília?* Iustæ.
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℟. Those who were victorious sang the song of the Lamb: Lord, God Almighty, how great and wonderful are all your works!* King of all ages, how right and true are your ways, alleluia.
℣. Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, worker of wonders?* King of all ages, how right and true are your ways, alleluia.
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Unitas naturalis fidelium in Deo per Verbi incarnationem et Eucharistiæ sacramentumSi vere Verbum caro factum est, et vere nos Verbum carnem cibo domínico súmimus; quómodo non naturáliter manére in nobis existimándus est, qui et natúram carnis nostræ iam inseparábilem sibi homo natus assúmpsit, et natúram carnis suæ ad natúram æternitátis sub sacraménto nobis communicándæ carnis admíscuit? Ita enim omnes unum sumus, quia et in Christo Pater est, et Christus in nobis est. Est ergo in nobis ipse per carnem, et sumus in eo; dum secum hoc, quod nos sumus, in Deo est.
Quam autem in eo per sacraméntum communicátæ carnis et sánguinis simus, ipse testátur dicens: Et hic mundus me iam non videt; vos autem me vidébitis, quóniam ego vivo, et vos vivétis; quóniam ego in Patre meo, et vos in me, et ego in vobis. Si voluntátis tantum unitátem intéllegi vellet, cur gradum quendam atque órdinem consummándæ unitátis expósuit, nisi ut, cum ille in Patre per natúram divinitátis esset, nos contra in eo per corporálem eius nativitátem, et ille rursum in nobis per sacramentórum inésse mystérium crederétur; ac sic perfécta per Mediatórem únitas docerétur, cum nobis in se manéntibus ipse manéret in Patre, et in Patre manens manéret in nobis; et ita ad unitátem Patris proficerémus, cum, qui in eo naturáliter secúndum nativitátem inest, nos quoque in eo naturáliter inessémus, ipso in nobis naturáliter permanénte?
Quam autem naturális in nobis hæc únitas sit, ipse ita testátus est: Qui edit carnem meam, et bibit sánguinem meum, in me manet, et ego in eo. Non enim quis in eo erit, nisi in quo ipse fúerit: eius tantum in se assúmptam habens carnem, qui suam súmpserit.
Perféctæ autem huius unitátis sacraméntum supérius iam docúerat, dicens: Sicut misit me vivens Pater, et ego vivo per Patrem; et qui manducáverit meam carnem, et ipse vivet per me. Vivit ergo per Patrem; et quo modo per Patrem vivit, eódem modo nos per carnem eius vívimus.
Omnis enim comparátio ad intellegéntiæ formam præsúmitur, ut id, de quo ágitur, secúndum propósitum exémplum assequámur. Hæc ergo vitæ nostræ causa est, quod in nobis carnálibus manéntem per carnem Christum habémus; victúris nobis per eum ea condicióne, qua vivit ille per Patrem.
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The unity of the faithful in God through the incarnation of the Word and the sacrament of the EucharistIf the Word has truly been made flesh and we in very truth receive the Word made flesh as food from the Lord, are we not bound to believe that he abides in us naturally? Born as a man, he assumed the nature of our flesh so that now it is inseparable from himself, and conjoined the nature of his own flesh to the nature of the eternal Godhead in the sacrament by which his flesh is communicated to us. Accordingly we are all one, because the Father is in Christ and Christ in us. He himself is in us through the flesh and we in him, and because we are united with him, our own being is in God.
He himself testifies that we are in him through the sacrament of the flesh and blood bestowed upon us: In a short time the world will no longer see me; but you will see me, because I live and you will live. On that day you will understand that I am in my Father and you in me and I in you. If he wanted to indicate a mere unity of will, why did he set forth a kind of gradation and sequence in the completion of that unity? It can only be that, since he was in the Father through the nature of Deity, and we on the contrary in him through his birth in the body, he wishes us to believe that he is in us through the mystery of the sacraments. From this we can learn the perfect unity through a Mediator; for we abide in him and he abides in the Father, and while abiding in the Father he abides in us as well – so that we attain unity with the Father. For while Christ is in the Father naturally according to his birth, we too are in Christ naturally, since he abides in us naturally.
He himself has told us how natural this unity is: He who eats my flesh and drinks my blood lives in me and I live in him. No-one can be in Christ unless Christ is in him, because the only flesh which he has taken to himself is the flesh of those who have taken his.
He had earlier revealed to us the sacrament of this perfect unity: As I, who am sent by the living Father, myself draw life from the Father, so whoever eats me will draw life from me. He lives because of the Father, and as he lives because of the Father so we live because of his flesh.
Every comparison is chosen to shape our understanding, so that we may grasp the subject concerned by help of the analogy set before us. To summarise, this is what gives us life: that we have Christ dwelling within our carnal selves through the flesh, and we shall live because of him in the same manner as he lives because of the Father.
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℟. Qui mandúcat meam carnem et bibit meum sánguinem,* In me manet, et ego in illo, allelúia.
℣. Non est ália nátio tam grandis, quæ hábeat deos appropinquántes sibi, sicut Deus noster adest nobis.* In me.
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℟. He who eats my flesh and drinks my blood,* he abides in me and I in him, alleluia.
℣. There is no other great nation that has a god so near to it, as the Lord our God is to us.* He abides in me and I in him, alleluia.
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Oremus.
Deus, vita fidélium, glória humílium, beatitúdo iustórum, ad preces súpplicum benígnus inténde, ut, qui promíssa tuæ sítiunt largitátis, de tua semper abundántia repleántur.
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.
Lord God, life of those who believe in you,
glory of the humble and happiness of the saints,
listen kindly to our prayer.
We long for what you promise;
fill us from your abundance.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
Amen.
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Benedicámus Dómino.
– Deo grátias.
| Let us praise the Lord.
– Thanks be to God.
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