Sunday 17 October 2021 (other days)
29th Sunday in Ordinary Time
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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Primo diérum ómnium,
quo mundus exstat cónditus
vel quo resúrgens cónditor
nos, morte victa, líberat,
Pulsis procul torpóribus,
surgámus omnes ócius,
et nocte quærámus pium,
sicut Prophétam nóvimus,
Nostras preces ut áudiat
suámque dextram pórrigat,
et hic piátos sórdibus
reddat polórum sédibus,
Ut, quique sacratíssimo
huius diéi témpore
horis quiétis psállimus,
donis beátis múneret.
Deo Patri sit glória
eiúsque soli Fílio
cum Spíritu Paráclito,
in sempitérna sǽcula. Amen.
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Be thou my vision, O Lord of my heart,
Be all else but naught to me, save that thou art;
Be thou my best thought in the day and the night,
Both waking and sleeping, thy presence my light.
Be thou my wisdom, be thou my true word,
Be thou ever with me, and I with thee Lord;
Be thou my great Father, and I thy true son;
Be thou in me dwelling, and I with thee one.
Be thou my breastplate, my sword for the fight;
Be thou my whole armour, be thou my true might;
Be thou my soul’s shelter, be thou my strong tower:
O raise thou me heavenward, great Power of my power.
Riches I heed not, nor man’s empty praise:
Be thou mine inheritance now and always;
Be thou and thou only the first in my heart;
O Sovereign of Heaven, my treasure thou art.
High King of Heaven, thou Heaven’s bright sun,
O grant me its joys after victory is won!
Great heart of my own heart, whatever befall,
Still be my vision, O Ruler of all.
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Ps 1:1-6
| Psalm 1
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Ps 2:1-12
| Psalm 2
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Ps 3:2-9
| Psalm 3
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℣. Verbum Christi hábitet in vobis abundánter.
℟. In omni sapiéntia commonéntes vosmetípsos.
| ℣. Let the word of Christ dwell with you in all its richness.
℟. Teach and instruct one another, in all wisdom.
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Repudiatio Vasthi et electio Esther1,1Asuérus, qui regnávit ab India usque Æthiópiam super centum vigínti septem províncias, 2sedit in sólio regni sui in castris Susan. 3Tértio anno impérii sui, fecit grande convívium cunctis princípibus et púeris suis, fortíssimis Persárum et Medórum, ínclitis et præféctis provinciárum coram se.
9Vasthi quoque regína fecit convívium feminárum in palátio régio, ubi rex Asuérus manére consuéverat.
10Itaque die séptimo, cum rex esset hilárior potióne meri, præcépit Mauman et Bazátha et Harbóna et Bagátha et Abgátha et Zethar et Charchas, septem eunúchis, qui in conspéctu eius ministrábant, 11ut introdúcerent regínam Vasthi coram rege, pósito super caput eius diadémate regni, ut osténderet cunctis pópulis et princípibus pulchritúdinem illíus: erat enim pulchra valde.
12Quæ rénuit et ad regis impérium, quod per eunúchos mandáverat, veníre contémpsit; unde irátus rex et nímio furóre succénsus 13interrogávit sapiéntes, qui témpora nóverant, et illórum faciébat cuncta consílio sciéntium leges ac iura maiórum: 15«Secúndum legem quid opórtet fíeri Vasthi regínæ, quæ Asuéri regis impérium, quod per eunúchos mandáverat, fácere nóluit?».
16Respondítque Mamúchan, audiénte rege atque princípibus: «Non solum regem læsit regína Vasthi, sed et omnes príncipes et pópulos, qui sunt in cunctis provínciis regis Asuéri. 19Si tibi, rex, placet, egrediátur edíctum a fácie tua et scribátur inter leges Persárum atque Medórum, quas immutári illícitum est, ut nequáquam ultra Vasthi ingrediátur ad regem, sed regnum illíus áltera, quæ mélior illa est, accípiat».
2,5Erat vir Iudǽus in Susan civitáte vocábulo Mardochǽus fílius Iair fílii Sémei fílii Cis de tribu Béniamin, 6qui translátus fúerat de Ierúsalem cum captívis, qui ducti fúerant cum Iechonía rege Iudæ, quem Nabuchodónosor rex Babylónis transtúlerat. 7Qui fuit nutrícius fíliæ pátrui sui Edíssæ, quæ áltero nómine Esther vocabátur et utrúmque paréntem amíserat: pulchra aspéctu et decóra fácie. Mortuísque patre eius ac matre, Mardochǽus sibi eam adoptávit in fíliam.
8Et factum est, cum percrebruísset regis impérium, et iuxta mandátum illíus multæ vírgines pulchræ adduceréntur Susan et Egéo traderéntur, Esther quoque in domum regis in manus Egéi custódis feminárum trádita est. 9Quæ plácuit ei et invénit grátiam in conspéctu illíus; et accelerávit mundum mulíebrem et trádidit ei partes suas et septem puéllas speciosíssimas de domo regis, et tam ipsam quam pedísequas eius tránstulit in óptimam partem domus feminárum. 10Quæ non indicáverat ei pópulum et cognatiónem suam; Mardochǽus enim præcéperat, ut de hac re omníno reticéret. 16Ducta est ítaque ad cubículum regis Asuéri mense décimo, qui vocátur Tebeth, séptimo anno regni eius. 17Et amávit eam rex plus quam omnes mulíeres; habuítque grátiam et favórem coram eo super omnes vírgines, et pósuit diadéma regni in cápite eius fecítque eam regnáre in loco Vasthi.
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The rejection of Vashti and selection of EstherIt was in the days of Ahasuerus, the Ahasuerus whose empire stretched from India to Ethiopia and comprised one hundred and twenty-seven provinces. In those days, when King Ahasuerus was sitting on his royal throne in the citadel of Susa, in the third year of his reign, he gave a banquet at his court for all his administrators and ministers, chiefs of the army of Persia and Media, nobles and governors of provinces.
Queen Vashti, too, had given a banquet for the women in the royal palace of King Ahasuerus.
On the seventh day, when the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar and Carkas, the seven eunuchs in attendance on the person of King Ahasuerus, to bring Queen Vashti before the king crowned with her royal diadem, in order to display her beauty to the people and the administrators, for she was very beautiful.
But Queen Vashti refused to come at the king’s command delivered by the eunuchs. The king was very angry at this and his rage grew hot. He then consulted the wise men who were versed in the law, since it was the practice to refer matters affecting the king to expert lawyers and jurists. ‘According to law,’ he said ‘what is to be done to Queen Vashti for not obeying the command of King Ahasuerus delivered by the eunuchs?’
In the presence of the king and of the administrators Memucan answered, ‘Vashti has wronged not only the king, but also all the administrators and nations inhabiting the provinces of King Ahasuerus. The queen’s conduct will soon become known to all the women and encourage them in a contemptuous attitude towards their husbands, since they will say, “King Ahasuerus ordered Queen Vashti to appear before him and she did not come.” The wives of all the Persian and Median administrators will hear of the queen’s answer before the day is out, and will start talking to the king’s administrators in the same way; that will mean contempt and anger all round. If it is the king’s pleasure, let him issue a royal edict, to be irrevocably incorporated into the laws of the Persians and Medes, to the effect that Vashti is never to appear again before King Ahasuerus, and let the king confer her royal dignity on a worthier woman.
Now in the citadel of Susa there lived a Jew called Mordecai son of Jair, son of Shimei, son of Kish, of the tribe of Benjamin, who had been deported from Jerusalem among the captives taken away with Jeconiah king of Judah by Nebuchadnezzar king of Babylon. He had brought up Hadassah, otherwise called Esther, his uncle’s daughter, who had lost both father and mother; the girl had a good figure and a beautiful face, and on the death of her parents Mordecai had adopted her as his daughter.
Following the promulgation of the king’s edict, a great number of girls were brought to the citadel of Susa where they were entrusted to Hegai. Esther also was taken to the king’s palace and entrusted to Hegai, the custodian of the women. The girl pleased him and won his favour. Not only did he quickly provide her with all she needed for her dressing room and her meals, but he gave her seven special maids from the king’s household and transferred her and her maids to the best part of the harem. Esther did not reveal her race or kindred, since Mordecai had forbidden her to do so. She was brought to King Ahasuerus in his royal palace in the tenth month, which is called Tebeth, in the seventh year of his reign; and the king liked Esther better than any of the other women; none of the other girls found so much favour and approval with him. So he set the royal diadem on her head and proclaimed her queen instead of Vashti.
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℟. Quis sicut Dóminus Deus noster, qui in altis hábitat et se inclínat, ut respíciat in cælum et in terram?* Súscitans de terra ínopem, de stércore érigens páuperem, ut cóllocet eum cum princípibus.
℣. Dispérsit supérbos mente cordis sui, depósuit poténtes de sede et exaltávit húmiles.* Súscitans.
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℟. Who is like the Lord our God, who is seated on high, yet deigns to look down upon the heavens and the earth?* He raises the poor from the dust and lifts the needy from the ash-heap, to give them a place among princes.
℣. He has scattered the proud in the conceit of their hearts; he has put down the mighty from their thrones and exalted those of low degree.* He raises the poor from the dust and lifts the needy from the ash-heap, to give them a place among princes.
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Exerceatur in orationibus desiderium nostrumUt quid per multa dispérgimur, et quǽrimus quid orémus, timéntes ne forte sicut non opórtet orémus, ac non pótius cum psalmo dícimus: Unam pétii a Dómino, hanc requíram: ut inhábitem in domo Dómini omnes dies vitæ meæ ut contémpler delectatiónem Dómini, et vísitem templum eius? Ibi namque omnes dies non veniéndo et transeúndo fiunt omnes, nec inítium alteríus est finis alteríus; omnes sine fine simul sunt, ubi nec ipsa vita habet finem, cuius illi dies sunt.
Propter hanc adipiscéndam beátam vitam ipsa vera Vita oráre nos dócuit, non in multilóquio, tamquam eo fiat ut exaudiámur quo loquacióres sumus, cum eum orémus qui novit, sicut ipse Dóminus ait, quid nobis necessárium sit, priúsquam petámus ab eo.
Quod quare fáciat, qui novit quid nobis necessárium sit priúsquam petámus ab eo, movére ánimum potest, nisi intellegámus quod Dóminus et Deus noster non voluntátem nostram sibi velit innotéscere, quam non potest ignoráre; sed exercéri in oratiónibus desidérium nostrum, quo possímus cápere quod prǽparat dare. Illud enim valde magnum est, sed nos ad accipiéndum parvi et angústi sumus. Ideo nobis dícitur: Dilatámini; ne sitis iugum ducéntes cum infidélibus.
Tanto quippe illud quod valde magnum est (quod nec óculus vidit, quia non est color; nec auris audívit, quia non est sonus; nec in cor hóminis ascéndit, quia cor hóminis illuc debet ascéndere), sumémus capácius, quanto id et fidélius crédimus, et sperámus fírmius, et desiderámus ardéntius.
In ipsa ergo fide et spe et caritáte continuáto desidério semper orámus. Sed ídeo per certa interválla horárum et témporum étiam verbis rogámus Deum, ut illis rerum signis nos ipsos admoneámus, quantúmque in hoc desidério profecérimus nobis ipsis innotescámus, et ad hoc augéndum nos ipsos ácrius excitémus. Dígnior enim sequétur efféctus, quem fervéntior præcédit afféctus. Ac per hoc et quod ait Apóstolus: Sine intermissióne oráte, quid est áliud quam: beátam vitam, quæ nulla nisi ætérna est, ab illo qui eam dare solus potest, sine intermissióne desideráte?
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Let us exercise our desire in prayerWhy in our fear of not praying as we should, do we turn to so many things, to find what we should pray for? Why do we not say instead, in the words of the psalm: I have asked one thing from the Lord, this is what I will seek: to dwell in the Lord’s house all the days of my life, to see the graciousness of the Lord, and to visit his temple? There, the days do not come and go in succession, and the beginning of one day does not mean the end of another; all days are one, simultaneously and without end, and the life lived out in these days has itself no end.
So that we might obtain this life of happiness, he who is true life itself taught us to pray, not in many words as though speaking longer could gain us a hearing. After all, we pray to one who, as the Lord himself tells us, knows what we need before we ask for it.
Why he should ask us to pray, when he knows what we need before we ask him, may perplex us if we do not realise that our Lord and God does not want to know what we want (for he cannot fail to know it), but wants us rather to exercise our desire through our prayers, so that we may be able to receive what he is preparing to give us. His gift is very great indeed, but our capacity is too small and limited to receive it. That is why we are told: Enlarge your desires, do not bear the yoke with unbelievers.
The deeper our faith, the stronger our hope, the greater our desire, the larger will be our capacity to receive that gift, which is very great indeed. No eye has seen it; it has no colour. No ear has heard it; it has no sound. It has not entered man’s heart; man’s heart must enter into it.
In this faith, hope and love we pray always with unwearied desire. However, at set times and seasons we also pray to God in words, so that by these signs we may instruct ourselves and mark the progress we have made in our desire, and spur ourselves on to deepen it. The more fervent the desire, the more worthy will be its fruit. When the Apostle tells us: Pray without ceasing, he means this: Desire unceasingly that life of happiness which is nothing if not eternal, and ask it of him who alone is able to give it.
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℟. Quærétis me et inveniétis, cum quæsiéritis me in toto corde vestro.* Orábitis me, et ego exáudiam vos.
℣. Ego cógito cogitatiónes pacis et non afflictiónis, ut dem vobis posteritátem et spem.* Orábitis.
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℟. When you seek me, you shall find me – if you search with all your heart.* If you pray to me, I will listen to you.
℣. I know the plans I have in mind for you – plans for peace, not disaster, reserving a future full of hope for you.* If you pray to me, I will listen to you.
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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.
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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.
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Oremus.
Omnípotens sempitérne Deus, fac nos tibi semper et devótam gérere voluntátem et maiestáti tuæ sincéro corde servíre.
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.
Almighty, ever-living God,
make us ever obey you willingly and promptly.
Teach us how to serve you
with sincere and upright hearts
in every sphere of life.
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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Copyright © 1996-2021 Universalis Publishing Limited: see www.universalis.com. Scripture readings from the Jerusalem Bible are published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd, Ltd and Doubleday, a division of Random House, Inc, and used by permission of the publishers.
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