Universalis
Tuesday 21 February 2017    (other days)

 or Tuesday of week 7 in Ordinary Time 
 or Saint Peter Damian, Bishop, Doctor 

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:
Consors patérni lúminis,
lux ipse lucis et dies,
noctem canéndo rúmpimus:
assíste postulántibus.
Aufer ténebras méntium,
fuga catérvas dǽmonum,
expélle somnoléntiam
ne pigritántes óbruat.
Sic, Christe, nobis ómnibus
indúlgeas credéntibus,
ut prosit exorántibus
quod præcinéntes psállimus.
Sit, Christe, rex piíssime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna sǽcula. Amen.
II. Quando Officium lectionis dicitur diurno tempore:
O Sacrosáncta Trínitas,
quæ cuncta condens órdinas,
diem labóri députans
noctem quiéti dédicas,
Te mane, simul véspere,
te nocte ac die cánimus;
in tua nos tu glória
per cuncta serva témpora.
Nos ádsumus te cérnui
en adorántes fámuli;
vota precésque súpplicum
hymnis adiúnge cǽlitum.
Præsta, Pater piíssime,
Patríque compar Unice,
cum Spíritu Paráclito
regnans per omne sǽculum. Amen.
Hymn
Worship, glory, praise and honour
To our God, high-throned above:
We, with many generations
Join to praise thy name of love.
In the scriptures, by the Spirit,
May we see the Saviour’s face,
Hear his word and heed his calling,
Know his will and grow in grace.

Ps 67:2-11
Triumphalis ingressus Domini

Ascendens in altum captivam duxit captivitatem, dedit dona hominibus” (Eph 4, 8).

Exsúrgit Deus et fúgiunt qui odérunt eum a fácie eius.
2Exsúrgit Deus, et dissipántur inimíci eius;*
  et fúgiunt qui odérunt eum a fácie eius.
3Sicut dissipátur fumus, tu díssipas;†
  sicut fluit cera a fácie ignis,*
  sic péreunt peccatóres a fácie Dei.
4Et iusti læténtur et exsúltent in conspéctu Dei*
  et delecténtur in lætítia.
5Cantáte Deo, psalmum dícite nómini eius;†
  iter fácite ei, qui fertur super nubes:*
  Dóminus nomen illi.
Iubiláte in conspéctu eius;†
  6pater orphanórum et iudex viduárum,*
  Deus in habitáculo sancto suo.
7Deus, qui inhabitáre facit desolátos in domo,†
  qui edúcit vinctos in prosperitátem;*
  verúmtamen rebélles habitábunt in árida terra.
8Deus, cum egrederéris in conspéctu pópuli tui,*
  cum pertransíres in desérto, terra mota est,
9étiam cæli distillavérunt a fácie Dei Sínai,*
  a fácie Dei Israel.
10Plúviam voluntáriam effundébas, Deus;*
  hereditátem tuam infirmátam, tu refecísti eam.
11Animália tua habitábant in ea,*
  parásti in bonitáte tua páuperi, Deus.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Exsúrgit Deus et fúgiunt qui odérunt eum a fácie eius.
Psalm 67 (68)
The Lord's triumphal journey
Let God arise, let those who hate him flee before him.
God arises and his enemies are scattered:
  those who hate him flee from his sight.
You blow them away like wisps of smoke;
  as wax melts in front of a fire,
  so the wicked melt away before God.
The righteous are glad and exult in God’s sight;
  they rejoice in their gladness.
Sing to the Lord and celebrate his name!
Make a road for him who rides upon the clouds –
  “The Lord” is his name.
Rejoice in his sight,
  the father of orphans, defender of widows,
  God in his holy dwelling-place,
God, who gives the lonely a house to dwell in,
  God, who leads captives out into prosperity;
  but the rebellious shall live in a desert land.
God, when you set out in the sight of your people,
  when you crossed the wilderness – the earth shook.
The heavens sent down dew at your coming –
  the God of Sinai, the God of Israel.
At your bidding the rains came, O God,
  your inheritance was worn out but you refreshed it.
All your creatures took up residence there,
  in your goodness you made a place for the needy.
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 God arise, let those who hate him flee before him.

Ps 67:12-24
Deus noster, Deus ad salvándum; et Dómini sunt éxitus mortis.
12Dóminus dat verbum;*
  vírgines annuntiántes bona sunt agmen ingens:
«13Reges exercítuum fúgiunt, fúgiunt,*
  et spécies domus dívidit spólia.
14Et vos dormítis inter médias caulas:*
  alæ colúmbæ nitent argénto, et pennæ eius pallóre auri.
15Dum dispérgit Omnípotens reges super eam,*
  nive dealbátur Selmon».
16Mons Dei mons Basan,*
  mons cacúminum mons Basan.
17Ut quid invidétis, montes cacúminum,†
  monti, in quo beneplácitum est Deo inhabitáre?*
  Etenim Dóminus habitábit in finem.
18Currus Dei decem mília mílium:*
  Dóminus venit de Sínai in sancta.
19Ascendísti in altum, captívam duxísti captivitátem;†
  accepísti in donum hómines,*
  ut étiam rebélles hábitent apud Dóminum Deum.
20Benedíctus Dóminus die quotídie;*
  portábit nos Deus salutárium nostrórum.
21Deus noster, Deus ad salvándum;*
  et Dómini, Dómini éxitus mortis.
22Verúmtamen Deus confrínget cápita inimicórum suórum,*
  vérticem capillátum perambulántium in delíctis suis.
23Dixit Dóminus: «Ex Basan redúcam,*
  redúcam de profúndo maris,
24ut intingátur pes tuus in sánguine,*
  lingua canum tuórum ex inimícis portiónem invéniat».
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Deus noster, Deus ad salvándum; et Dómini sunt éxitus mortis.
Psalm 67 (68)
This God of ours is a God who saves. The Lord holds the keys of death.
The Lord gives out the word,
  and a great army of maidens brings the news:
“The kings of the armies are fleeing, they are fleeing,
  and the fair one at home is dividing the spoils.
While you sleep among the sheepfolds,
  the wings of the dove shine with silver,
  her feathers glow with green gold.
Through her the Almighty scatters the kings,
  and the mountain of Zalmon is white with snow.”
The mountain of Bashan is God’s mountain;
  the mountain of God is a high-peaked mountain.
Why do you envy it, you high-peaked mountains,
  envy the mountain that God has chosen?
  The Lord will dwell there for ever.
The chariots of God are ten thousand thousand:
  the Lord has come from Sinai to his holy sanctuary.
You have scaled the heights, you have taken captives,
  you have received men as gifts
  so that even the rebels live with the Lord God.
Blessings on the Lord, day after day!
  God will carry us, God our saviour.
Our God is a God of salvation,
  our Lord is a Lord who rescues from death.
Truly God will break the heads of his enemies,
  take the scalps of those who tread the path of crime.
The Lord has spoken:
  “I shall bring them back from Bashan,
  I shall bring them back from the depths of the sea,
so that your feet may be dipped in blood
  and the tongues of your dogs receive food from your enemies.”
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.
This God of ours is a God who saves. The Lord holds the keys of death.

Ps 67:25-36
Regna terræ, cantáte Deo; psállite Dómino.
25Vidérunt ingréssus tuos, Deus,*
  ingréssus Dei mei, regis mei in sancta.
26Præcédunt cantóres,†
  postrémi véniunt psalléntes,*
  in médio iuvénculæ tympanístriæ.
«27In ecclésiis benedícite Deo,*
  Dómino, vos de fóntibus Israel».
28Ibi Béniamin adulescéntulus ducens eos,†
  príncipes Iudæ cum turma sua,*
  príncipes Zábulon, príncipes Néphthali.
29Manda, Deus, virtúti tuæ;*
  confírma hoc, Deus, quod operátus es in nobis.
30A templo tuo in Ierúsalem*
  tibi áfferent reges múnera.
31Increpa feram arúndinis,†
  congregatiónem taurórum in vítulis populórum,*
  prostérnant se cum láminis argénti.
Díssipa gentes, quæ bella volunt.†
  32Vénient optimátes ex Ægýpto,*
  Æthiópia prævéniet manus suas Deo.
33Regna terræ, cantáte Deo, psállite Dómino,†
  psállite Deo, 34qui fertur super cælum cæli ad oriéntem;*
  ecce dabit vocem suam, vocem virtútis.
35Tribúite virtútem Deo.†
  Super Israel magnificéntia eius*
  et virtus eius in núbibus.
36Mirábilis, Deus, de sanctuário tuo!†
  Deus Israel ipse tríbuet virtútem et fortitúdinem plebi suæ.*
  Benedíctus Deus!
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Amen.
Regna terræ, cantáte Deo; psállite Dómino.
Psalm 67 (68)
Kingdoms of the earth, sing to God, praise the Lord.
They have seen your processions, O God,
  the processions of God, my king, to his sanctuary.
First came the singers, last the musicians,
  between them the maidens playing their drums.
“Bless God in the assemblies:
  bless the Lord, you who spring from Israel!”
There was young Benjamin, leading them,
  the princes of Judah in their rich robes,
  the princes of Zebulun, the princes of Naphtali.
O God, command in your strength;
  make firm what you have achieved in us.
From your temple in Jerusalem,
  kings shall bring you tribute.
Rebuke the wild beast of the reeds,
  the herd of bulls, the lords of peoples.
  Let them lie prostrate before you with tribute of silver.
Scatter the peoples that delight in war.
  Nobles will come from Egypt,
  Ethiopia will stretch out its hands to God.
Kingdoms of the earth, sing to God;
  celebrate the Lord.
Sing to God who rides on the highest heavens,
  at the origin of all things.
Listen! – he speaks, a voice of power.
Acknowledge the strength of the Lord:
  his majesty is over Israel,
  his strength is in the clouds.
God inspires awe in his holy place;
  he, the God of Israel, gives power to his people;
  he gives them strength.
Blessed be 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.
Kingdoms of the earth, sing to God, praise the Lord.

℣. Audiam quid loquátur Dóminus Deus.
℟. Loquétur pacem ad plebem suam.
I will hear whatever the Lord God has to say:
words of peace for his people.

Lectio prior
De libro Ecclesiástes 3, 1-22
Temporum diversitas
1Omnia tempus habent,
et moméntum suum cuíque negótio sub cælo:
2tempus nascéndi et tempus moriéndi,
tempus plantándi et tempus evelléndi quod plantátum est,
3tempus occidéndi et tempus sanándi,
tempus destruéndi et tempus ædificándi,
4tempus flendi et tempus ridéndi,
tempus plangéndi et tempus saltándi,
5tempus spargéndi lápides et tempus eos colligéndi,
tempus amplexándi et tempus longe fíeri ab ampléxibus,
6tempus quæréndi et tempus perdéndi,
tempus custodiéndi et tempus abiciéndi,
7tempus scindéndi et tempus consuéndi,
tempus tacéndi et tempus loquéndi,
8tempus dilectiónis et tempus ódii,
tempus belli et tempus pacis.
9Quid lucri habet, qui operátur, de labóre suo?
10Vidi occupatiónem, quam dedit Deus fíliis hóminum, ut occuparéntur in ea. 11Cuncta fecit bona in témpore suo; et mundum trádidit cordi eórum, et non invéniet homo opus, quod operátus est Deus ab inítio usque ad finem.
  12Cognóvi quod nihil boni esset in eis nisi lætári et fácere bene in vita sua. 13Omnis enim homo, qui cómedit et bibit et videt bonum de labóre suo, hoc donum Dei est.
  14Dídici quod ómnia ópera, quæ fecit Deus, persevérent in perpétuum; non póssumus eis quidquam áddere nec auférre, quæ fecit Deus, ut timeátur. 15Quod iam fuit, ipsum est; et quod futúrum est, iam fuit, et Deus requírit, quod ábiit.
  16Et adhuc vidi sub sole: in loco iudícii ibi impíetas, et in loco iustítiæ ibi iníquitas; 17et dixi in corde meo: «Iustum et ímpium iudicábit Deus, quia tempus omni rei et ómnibus occásio». 18Dixi in corde meo de fíliis hóminum, ut probáret eos Deus et osténderet eos in semetípsis símiles esse béstiis. 19Quóniam sors filiórum hóminis et iumentórum una est atque éadem: sicut móritur homo, sic et illa moriúntur; et idem spíritus ómnibus: nihil habet homo iuménto ámplius, quia ómnia vánitas. 20Et ómnia pergunt ad unum locum:
de terra facta sunt ómnia
et in terram ómnia páriter revertúntur.
21Quis novit si spíritus filiórum hóminis ascéndat sursum, et si spíritus iumentórum descéndat deórsum in terram?
  22Et deprehéndi nihil esse mélius quam lætári hóminem in ópere suo; nam hæc est pars illíus. Quis enim eum addúcet, ut post se futúra cognóscat?
First Reading
Ecclesiastes 3:1-22 ©
There is a season for everything, a time for every occupation under heaven:
A time for giving birth,
a time for dying;
a time for planting,
a time for uprooting what has been planted.
A time for killing,
a time for healing;
a time for knocking down,
a time for building.
A time for tears,
a time for laughter;
a time for mourning,
a time for dancing.
A time for throwing stones away,
a time for gathering them up;
a time for embracing,
a time to refrain from embracing.
A time for searching,
a time for losing;
a time for keeping,
a time for throwing away.
A time for tearing,
a time for sewing;
a time for keeping silent,
a time for speaking.
A time for loving,
a time for hating;
a time for war,
a time for peace.
What does a man gain for the efforts that he makes? I contemplate the task that God gives mankind to labour at. All that he does is apt for its time; but though he has permitted man to consider time in its wholeness, man cannot comprehend the work of God from beginning to end.
  I know there is no happiness for man except in pleasure and enjoyment while he lives. And when man eats and drinks and finds happiness in his work, this is a gift from God.
  I know that what God does he does consistently. To this nothing can be added, from this nothing taken away; yet God sees to it that men fear him. What is, already was; what is to be, has been already; yet God cares for the persecuted. But I still observe that under the sun crime is where law should be, the criminal where the good should be. ‘God’ I thought to myself ‘will judge both virtuous and criminal, because there is a time here for all that is purposed or done.’ I also thought that mankind behaves like this so that God may show them up for what they are, and expose them for the brute beasts they are to each other. Indeed, the fate of man and beast is identical; one dies, the other too, and both have the selfsame breath; man has no advantage over the beast, for all is vanity. Both go to the same place; both originate from the dust and to the dust both return. Who knows if the spirit of man mounts upward or if the spirit of the beast goes down to the earth?
  I see there is no happiness for man but to be happy in his work, for this is the lot assigned him. Who then can bring him to see what is to happen after his time?
Responsorium
1 Cor 7, 29 b. 31; Eccle 3, 1
℟. Tempus breviátum est; réliquum est ut qui utúntur hoc mundo sint tamquam non abuténtes:* Prǽterit enim figúra huius mundi.
℣. Omnia tempus habent et moméntum suum cuíque negótio sub cælo* Prǽterit.
Responsory
℟. Our time is growing short: those who have to deal with the world should not become engrossed in it.* I say this because the world as we know it is passing away.
℣. There is a season for everything; there is no activity, here beneath the heavens, but has its allotted time for beginning and coming to an end.* I say this because the world as we know it is passing away.

Lectio altera
Ex Homíliis sancti Gregórii Nysséni epíscopi in Ecclesiásten
(Hom. 6: PG 44, 702-703)
Tempus est pariendi et tempus moriendi
Tempus est, inquit, pariéndi et tempus moriéndi. Pulchre in princípio verbis hanc necessáriam coniúnxit coniugatiónem, cum generatióne cópulans mortem. Partum enim mors séquitur necessário et omnis generátio dissólvitur in intéritum.
  Tempus est, inquit, pariéndi et tempus moriéndi. Utinam mihi quoque detur, ut in témpore nascar, et opportúne móriar! Nemo enim díxerit involuntáriam hanc partiónem et spontáneam mortem nunc osténdi ab Ecclesiáste, tamquam ex eo sit recta virtútis áctio. Neque enim propter mulíeris voluntátem exsístit partus, neque mors est in decedéntium líbero arbítrio. Quod autem non est in nostra potestáte neque virtútem neque vítium quisquam definíerit. Intellégere ergo opórtet partum tempestívum et mortem quæ est in témpore.
  Mihi vidétur matúrus esse partus et non abortívus, quando, ut dicit Isaías, cum quíspiam ex Dei timóre concéperit, per ánimæ in partu labóres suam salútem genúerit. Nobis enim ipsis quodámmodo patres sumus, quando per bonum ánimi institútum liberúmque arbítrium nos ipsos formavérimus et genuérimus et in lucem edidérimus.
  Hoc autem fácimus ex eo, quod Deum in nos ipsos admittámus, effécti fílii Dei et fílii virtútis et fílii Altíssimi. Et nos ipsos rursus abortívos édimus nosque imperféctos et subventáneos réddimus, quando non fúerit in nobis formáta, sicut ait Apóstolus, Christi forma. Opórtet enim íntegrum et perféctum esse hóminem Dei.
  Si est autem perspícuum, quemádmodum náscimur in témpore, perspícuum quoque est ómnibus, quemádmodum mórimur in témpore, quemádmodum sancto Paulo ad bonam mortem omne tempus erat opportúnum. Clamat enim in suis scriptis, quodámmodo adiúrans, quando dicit: Quotídie mórior, per vestram gloriatiónem, et illud: Propter te morte affícimur cotídie. Et ipsi in nobis ipsis respónsum mortis habúimus.
  Omníno autem non est obscúrum, quemádmodum Paulus móritur cotídie, qui numquam peccáto vivit, qui semper membra carnis mortíficat et mortificatiónem córporis Christi in se circúmfert, qui semper cum Christo crucifígitur, qui numquam sibi vivit, sed vivéntem in se ipso habet Christum; hæc meo iudício fúerit mors opportúna, quæ veræ vitæ fuit conciliátrix.
  Ego enim, inquit, occídam, et vívere fáciam: ut persuásum sit vere Dei esse donum, mórtuum esse peccáto et vivificátum spíritu. Proptérea enim quod occíderit, vivificáre promíttit vox divína.
Second Reading
A sermon on Ecclesiastes by St Gregory of Nyssa
There is a time to be born and a time to die
There is a time to be born and a time to die. The fact that there is a natural link between birth and death is expressed very clearly in this text of Scripture. Death invariably follows birth, and everyone who is born comes at last to the grave.
  There is a time to be born and a time to die. God grant that mine may be a timely birth and a timely death! Of course no one imagines that the Speaker regards as acts of virtue our natural birth and death, in neither of which our own will plays any part. A woman does not give birth because she chooses to do so; neither does anyone die as a result of his own decision. Obviously, there is neither virtue nor vice in anything that lies beyond our control. So we must consider what is meant by a timely birth and a timely death.
  It seems to me that the birth referred to here is our salvation, as is suggested by the prophet Isaiah. This reaches its full term and is not stillborn when, having been conceived by the fear of God, the soul’s own birth pangs bring it to the light of day. We are in a sense our own parents, and we give birth to ourselves by our own free choice of what is good. Such a choice becomes possible for us when we have received God into ourselves and have become children of God, children of the Most High. On the other hand, if what the Apostle calls the form of Christ has not been produced in us, we abort ourselves. The man of God must reach maturity.
  Now if the meaning of a timely birth is clear, so also is the meaning of a timely death. For Saint Paul every moment was a time to die, as he proclaims in his letters: I swear by the pride I take in you that I face death every day. Elsewhere he says, For your sake we are put to death daily and we felt like men condemned to death.
  How Paul died daily is perfectly obvious. He never gave himself up to a sinful life but kept his body under constant control. He carried death with him, Christ’s death, wherever he went. He was always being crucified with Christ. It was not his own life he lived; it was Christ who lived in him. This surely was a timely death – a death whose end was true life.
  I put to death and I shall give life, God says, teaching us that death to sin and life in the Spirit is his gift, and promising that whatever he puts to death he will restore to life again.
Responsorium
Deut 32, 39 b; Ap 1, 18 c
℟. Ego occídam et ego vívere fáciam; percútiam et ego sanábo;* Et non est, qui de manu mea possit erúere.
℣. Ego hábeo claves mortis et inférni.* Et non.
Responsory
℟. It is I who deal death and life; when I have struck it is I who heal;* and none can deliver from my hand.
℣. I hold the keys of death and the underworld,* and none can deliver from my hand.

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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