Tuesday 24 June 2025 (other days)
Using calendar: Australia - Sydney. You can change this.
Pages
About Today · Readings at Mass · Office of Readings · Morning Prayer · Terce · Sext · None · Evening Prayer · Night Prayer · Yearly calendarLinks
· Spoken Word · Donate · Tweet · Show QR codeOffice 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.
|
Antra desérti téneris sub annis,
cívium turmas fúgiens, petísti,
ne levi saltem maculáre vitam
fámine posses.
Prǽbuit hirtum tégimen camélus
ártubus sacris, stróphium bidéntes,
cui latex haustum, sociáta pastum
mella locústis.
Céteri tantum cecinére vatum
corde præságo iubar affutúrum;
tu quidem mundi scelus auferéntem
índice prodis.
Non fuit vasti spátium per orbis
sánctior quisquam génitus Ioánne,
qui nefas sæcli méruit lavántem
tíngere lymphis.
Láudibus cives célebrant supérni
te, Deus simplex paritérque trine;
súpplices ac nos véniam precámur:
parce redémptis. 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 20:2-8,14
| Psalm 20 (21)
|
Ps 91:2-9
| Psalm 91 (92)
|
Ps 91:10-16Hoc est testimónium quod perhíbuit Ioánnes: Qui post me venit, ante me factus est.
10Quóniam ecce inimíci tui, Dómine,†
quóniam ecce inimíci tui períbunt,*
et dispergéntur omnes, qui operántur iniquitátem.
11Exaltábis sicut unicórnis cornu meum,*
perfúsus sum óleo úberi.
12Et despíciet óculus meus inimícos meos,*
et in insurgéntibus in me malignántibus áudiet auris mea.
13Iustus ut palma florébit,*
sicut cedrus Líbani succréscet.
14Plantáti in domo Dómini,*
in átriis Dei nostri florébunt.
15Adhuc fructus dabunt in senécta,*
úberes et bene viréntes erunt,
16ut annúntient quóniam rectus Dóminus, refúgium meum,*
et non est iníquitas in eo.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Amen.
Hoc est testimónium quod perhíbuit Ioánnes: Qui post me venit, ante me factus est.
| Psalm 91 (92)This is the testimony of John: there is one coming after me who existed before me.
For behold, Lord, your enemies,
how your enemies will perish,
how wrongdoers will be scattered.
You will give me strength as the wild oxen have;
I have been anointed with the purest oil.
I will look down upon my enemies,
and hear the plans of those who plot evil against me.
The just will flourish like the palm tree,
grow tall like the cedar of Lebanon.
They will be planted in the house of the Lord;
in the courts of our God they will flourish.
They will bear fruit even when old,
fresh and luxuriant through all their days.
They will proclaim how just is the Lord, my refuge,
for in him there is no unrighteousness.
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 is the testimony of John: there is one coming after me who existed before me.
|
℣. Hic venit, ut testimónium perhibéret de lúmine.
℟. Ut omnes créderent per illum.
| ℣. He came as a witness to the light.
℟. So that everyone might believe through him.
|
Vocatio prophetæ4Et factum est verbum Dómini ad me dicens:
5 «Priúsquam te formárem in útero, novi te et,
ántequam exíres de vulva, sanctificávi te
et prophétam géntibus dedi te».
6Et dixi: «Heu, Dómine Deus! Ecce néscio loqui, quia puer ego sum».
7Et dixit Dóminus ad me: «Noli dícere: “Puer sum”,
quóniam, ad quoscúmque mittam te, ibis
et univérsa, quæcúmque mandávero tibi, loquéris.
8Ne tímeas a fácie eórum,
quia tecum ego sum, ut éruam te»,
dicit Dóminus.
9Et misit Dóminus manum suam et tétigit os meum et dixit Dóminus ad me:
«Ecce dedi verba mea in ore tuo;
10ecce constítui te hódie super gentes et super regna,
ut evéllas et déstruas
et dispérdas et díssipes
et ædífices et plantes.
17Tu ergo accínge lumbos tuos
et surge et lóquere ad eos ómnia,
quæ ego præcípio tibi:
ne tímeas a fácie eórum,
alióquin timére te fáciam vultum eórum.
18Ego quippe dedi te hódie
in civitátem munítam
et in colúmnam férream
et in murum ǽreum
contra omnem terram
régibus Iudæ, princípibus eius
et sacerdótibus et pópulo terræ;
19et bellábunt advérsum te et non prævalébunt,
quia tecum ego sum,
ait Dóminus,
ut erípiam te».
|
Stand up and tell them all I command youThe word of the Lord was addressed to me, saying,
‘Before I formed you in the womb I knew you;
before you came to birth I consecrated you;
I have appointed you as prophet to the nations.’
I said, ‘Ah, Lord; look, I do not know how to speak: I am a child!’
But the Lord replied,
‘Do not say, “I am a child.”
Go now to those to whom I send you
and say whatever I command you.
Do not be afraid of them,
for I am with you to protect you –
it is the Lord who speaks!’
Then the Lord put out his hand and touched my mouth and said to me:
‘There! I am putting my words into your mouth.
Look, today I am setting you
over nations and over kingdoms,
to tear up and to knock down,
to destroy and to overthrow,
to build and to plant.
‘So now brace yourself for action.
Stand up and tell them
all I command you.
Do not be dismayed at their presence,
or in their presence I will make you dismayed.
I, for my part, today will make you
into a fortified city,
a pillar of iron,
and a wall of bronze
to confront all this land:
the kings of Judah, its princes,
its priests and the country people.
They will fight against you
but shall not overcome you,
for I am with you to deliver you –
it is the Lord who speaks.’
| ||||
℟. Priúsquam te formárem in útero, novi te et ántequam exíres de vulva, sanctificávi te* Et prophétam géntibus dedi te.
℣. Ecce dedi verba mea in ore tuo, ecce constítui te super gentes et regna.* Et prophétam.
|
℟. Before I formed you in the womb I knew you; before you were born I consecrated you.* I have appointed you a prophet to the nations.
℣. I am putting my words into your mouth: I am setting you over nations and kingdoms.* I have appointed you a prophet to the nations.
|
Vox clamantis in desertoNativitátem Ioánnis quodámmodo consecrátam obsérvat Ecclésia: nec invenítur ullus in pátribus, cuius nativitátem sollémniter celebrémus; celebrámus Ioánnis, celebrámus et Christi: hoc vacáre non potest, et si forte a nobis pro tantæ rei dignitáte minus explicátur, fructuósius tamen et áltius cogitátur. Náscitur Ioánnes de anícula stérili, náscitur Christus de iuvéncula vírgine.
Non créditur Ioánnes nascitúrus, et fit pater mutus; créditur Christus, et fide concípitur. Proposúimus inquirénda, et discutiénda prædíximus; sed hoc prælocútus sum, et si ómnibus tanti mystérii sínibus perscrutándis non suffícimus vel facultáte vel témpore; mélius vos docébit qui lóquitur in vobis, étiam abséntibus nobis, quem pie cogitátis, quem corde suscepístis, cuius templa facti estis.
Vidétur ergo Ioánnes interiéctus quidam limes testamentórum duórum, véteris et novi. Nam eum esse quodámmodo límitem, Dóminus ipse testátur dicens: Lex et prophétæ usque ad Ioánnem Baptístam. Sústinet ergo persónam vetustátis, et præcónium novitátis. Propter persónam vetustátis, de sénibus náscitur; propter persónam novitátis, in viscéribus matris prophéta declarátur. Nondum enim natus ad Sanctæ Maríæ advéntum, exsultávit in útero matris. Iam ibi designátus erat, designátus ántequam natus; cuius præcúrsor esset osténditur, ántequam ab eo viderétur. Divína sunt hæc, et mensúram humánæ fragilitátis excédunt. Postrémo náscitur, áccipit nomen, lingua sólvitur patris. Refer quod factum est ad significántem imáginem rerum.
Zacharías tacet et amíttit vocem, donec Ioánnes nascerétur, præcúrsor Dómini, et aperíret vocem. Quid est siléntium Zacharíæ, nisi prophetía latens, et ante prædicatiónem Christi quodam modo occúlta et clausa? Aperítur illíus advéntu, clara fit ventúro eo qui prophetabátur. Hoc est apértio vocis Zacharíæ in nativitáte Ioánnis, quod est discíssio veli in cruce Christi. Ioánnes si seípsum nuntiáret, Zacharíæ os non aperíret. Sólvitur lingua, quia náscitur vox; nam Ioánni iam prænuntiánti Dóminum dictum est: Tu quis es? Et respóndit: Ego sum vox clamántis in erémo. Vox Ioánnes, Dóminus autem in princípio erat Verbum. Ioánnes vox ad tempus, Christus Verbum in princípio ætérnum.
|
The voice of one crying in the wildernessThe Church observes the birth of John as in some way sacred; and you will not find any other of the great men of old whose birth we celebrate officially. We celebrate John’s, as we celebrate Christ’s. This point cannot be passed over in silence, and if I may not perhaps be able to explain it in the way that such an important matter deserves, it is still worth thinking about it a little more deeply and fruitfully than usual.
John is born of an old woman who is barren; Christ is born of a young woman who is a virgin. That John will be born is not believed, and his father is struck dumb; that Christ will be born is believed, and he is conceived by faith.
I have proposed some matters for inquiry, and listed in advance some things that need to be discussed. I have introduced these points even if we are not up to examining all the twists and turns of such a great mystery, either for lack of capacity or for lack of time. You will be taught much better by the one who speaks in you even when I am not here; the one about whom you think loving thoughts, the one whom you have taken into your hearts and whose temple you have become.
John, it seems, has been inserted as a kind of boundary between the two Testaments, the Old and the New. That he is somehow or other a boundary is something that the Lord himself indicates when he says, The Law and the prophets were until John. So he represents the old and heralds the new. Because he represents the old, he is born of an elderly couple; because he represents the new, he is revealed as a prophet in his mother’s womb. You will remember that, before he was born, at Mary’s arrival he leapt in his mother’s womb. Already he had been marked out there, designated before he was born; it was already shown whose forerunner he would be, even before he saw him. These are divine matters, and exceed the measure of human frailty. Finally, he is born, he receives a name, and his father’s tongue is loosed.
Zachary is struck dumb and loses his voice, until John, the Lord’s forerunner, is born and releases his voice for him. What does Zachary’s silence mean, but that prophecy was obscure and, before the proclamation of Christ, somehow concealed and shut up? It is released and opened up by his arrival, it becomes clear when the one who was being prophesied is about to come. The releasing of Zachary’s voice at the birth of John has the same significance as the tearing of the veil of the Temple at the crucifixion of Christ. If John were meant to proclaim himself, he would not be opening Zachary’s mouth. The tongue is released because a voice is being born – for when John was already heralding the Lord, he was asked, Who are you and he replied I am the voice of one crying in the wilderness.
John is the voice, but the Lord in the beginning was the Word. John is a voice for a time, but Christ is the eternal Word from the beginning.
| ||||
℟. Tu, puer, prophéta Altíssimi vocáberis;* Præíbis enim ante fáciem Dómini paráre vias eius.
℣. Ad dandam sciéntiam salútis plebi eius, in remissiónem peccatórum eórum* Præíbis.
|
℟. You, little child, you shall be called a prophet of God, the Most High.* You shall go ahead of the Lord to prepare his ways before him.
℣. You shall make known to his people their salvation through forgiveness of all their sins.* You shall go ahead of the Lord to prepare his ways before him.
|
Te Deum laudámus:* te Dóminum confitémur.
Te ætérnum Patrem,* omnis terra venerátur.
Tibi omnes ángeli,*
tibi cæli et univérsæ potestátes:
tibi chérubim et séraphim*
incessábili voce proclámant:
Sanctus,* Sanctus,* Sanctus*
Dóminus Deus Sábaoth.
Pleni sunt cæli et terra* maiestátis glóriæ tuæ.
Te gloriósus* Apostolórum chorus,
te prophetárum* laudábilis númerus,
te mártyrum candidátus* laudat exércitus.
Te per orbem terrárum*
sancta confitétur Ecclésia,
Patrem* imménsæ maiestátis;
venerándum tuum verum* et únicum Fílium;
Sanctum quoque* Paráclitum Spíritum.
Tu rex glóriæ,* Christe.
Tu Patris* sempitérnus es Fílius.
Tu, ad liberándum susceptúrus hóminem,*
non horruísti Vírginis úterum.
Tu, devícto mortis acúleo,*
aperuísti credéntibus regna cælórum.
Tu ad déxteram Dei sedes,* in glória Patris.
Iudex créderis* esse ventúrus.
Te ergo quæsumus, tuis fámulis súbveni,*
quos pretióso sánguine redemísti.
Ætérna fac cum sanctis tuis* in glória numerári.
Haec ultima pars hymni ad libitum omitti potest:
Salvum fac pópulum tuum, Dómine,*
et bénedic hereditáti tuæ.
Et rege eos,* et extólle illos usque in ætérnum.
Per síngulos dies* benedícimus te;
et laudámus nomen tuum in sæculum,*
et in sæculum sæculi.
Dignáre, Dómine, die isto*
sine peccáto nos custodíre.
Miserére nostri, Dómine,* miserére nostri.
Fiat misericórdia tua, Dómine, super nos,*
quemádmodum sperávimus in te.
In te, Dómine, sperávi:*
non confúndar in ætérnum.
|
God, we praise you; Lord, we proclaim you!
You, the Father, the eternal –
all the earth venerates you.
All the angels, all the heavens, every power –
The cherubim, the seraphim –
unceasingly, they cry:
“Holy, Holy, Holy, Lord God of Hosts:
heaven and earth are full of the majesty of your glory!”
The glorious choir of Apostles –
The noble ranks of prophets –
The shining army of martyrs –
all praise you.
Throughout the world your holy Church proclaims you.
– Father of immeasurable majesty,
– True Son, only-begotten, worthy of worship,
– Holy Spirit, our Advocate.
You, Christ:
– You are the king of glory.
– You are the Father’s eternal Son.
– You, to free mankind, did not disdain a Virgin’s womb.
– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.
– You sit at God’s right hand, in the glory of the Father.
– You will come, so we believe, as our Judge.
And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.
Number them among your chosen ones in eternal glory.
The final part of the hymn may be omitted:
Bring your people to safety, Lord, and bless those who are your inheritance.
Rule them and lift them high for ever.
Day by day we bless you, Lord: we praise you for ever and for ever.
Of your goodness, Lord, keep us without sin for today.
Have mercy on us, Lord, have mercy on us.
Let your pity, Lord, be upon us, as much as we trust in you.
In you, Lord, I trust: let me never be put to shame.
|
Oremus.
Præsta, quǽsumus, omnípotens Deus, ut família tua per viam salútis incédat et, beáti Ioánnis Præcursóris hortaménta sectándo, ad eum quem prædíxit secúra pervéniat, Dóminum nostrum Iesum Christum.
Qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Amen.
| Let us pray.
Almighty God,
give your people grace to enter on the way of salvation.
As they hearken to the voice of John, the Lord’s herald,
bring them safely to Jesus, whom John foretold.
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.
|
Benedicámus Dómino.
– Deo grátias.
| Let us praise the Lord.
– Thanks be to God.
|
The psalms and canticles here are our own translation from the Latin. The Grail translation of the psalms, which is used liturgically in most of the English-speaking world, cannot be displayed on the Web for copyright reasons. The Universalis apps and programs do contain the Grail translation of the psalms.
You can also view this page in English only.
