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Passion Sunday - Dominica de Passionis - Missa 'Iudica Me Deus' - April 10th, 2011 - Propers & Video
Image Credit: Catholic Resources.Org - John 8:46 - 59
Passion Sunday
Dominica de Passionis ~ I. classis
Missa 'Iudica Me Deus'
1st Class
Violet
[Creed; Preface of the Holy Cross; 2nd Vespers of Passion Sunday]
Latin Mass Propers Online - Full Latin (Click Here; Virgomaterdie.com)
April 10, 2011 >>>
Passion Sunday
Violet 1st Class
INTROIT
Ps. 42:1-2,3Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso éripe me: quia tu es Deus meus et fortitúdo mea. (Psalm) Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum, et in tabernácula tua. Júdica me, Deus Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. (Psalm) Send forth Thy light and Thy truth: they have conducted me, and brought me unto Thy holy hill, and into Thy tabernacles. Judge me...
COLLECT(S)
Quæsumus, omnípotens Deus, famíliam tuam propítius réspice: † ut, te largiénte, regátur in córpore; et, te servánte, custodiátur in mente. Per Dominum nostrum. Look down in mercy, we beseech Thee, O Lord, upon Thy family; by Thy governance may we be outwardly protected in body; by Thy favor may we be inwardly strengthened in heart and mind. Through our Lord.
EPISTLE
Heb. 9:11-15Fratres: Christus assístens póntifex futurórum bonórum, per ámplius et perféctius tabernáculum non manufáctum, id est, non hujus creatiónis: neque per sánguinem hircórum aut vitulórum, sed per próprium sánguinem introívit semel in Sancta, ætérna redemptióne invénta. Si enim sanguis hircórum, et taurórum, et cinis vítulæ aspérsus, inquinátos sanctíficat ad emundatiónem carnis: quanto magis sanguis Christi, qui per Spíritum Sanctum semetípsum óbtulit immaculátum Deo, emundábit consciéntiam nostram ab opéribus mórtuis, ad serviéndum Deo vivénti? Et ídeo novi testaménti mediátor est: ut morte intercedénte, in redemptiónem eárum prævaricatiónum, quæ erant sub prióri testaménto, repromissiónem accípiant, qui vocáti sunt ætérnæ hæreditátis: in Christo Jesu Dómino nostro. Brethren: Christ being come, a High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by His own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who through the Holy Ghost, offered Himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore He is the Mediator of the New Testament; that by means of His death, for the redemption of those transgressions which were under the former Testament; they that are called may receive the promise of eternal inheritance; in Christ Jesus our Lord.
GRADUAL
Ps. 142:9,10;17:48,49Eripe me, Dómine, de inimícis meis: doce me fácere voluntátem tuam. Liberátor meus, Dómine, de géntibus iracúndis: ab insurgéntibus in me exaltábis me: a viro iníquo erípies me. Deliver me from my enemies, O Lord: teach me to do Thy will. Thou art my deliverer, O Lord, from the angry nations: Thou wilt lift me up above them that rise up against me: from the unjust man Thou wilt deliver me.
TRACT
Ps. 128:1-4Sæpe expugnavérunt me a juventúte mea. Dicat nunc Israël: sæpe expugnavérunt me a juventúte mea. Etenim non potuérunt mihi: supra dorsum meum fabricavérunt peccatóres. Prolongavérunt iniquitátes suas: Dóminus justus concídet cervíces peccatórum. Often have they fought against me from my youth. Let Israel now say: Often have they fought against me from my youth. But they could not prevail over me: the wicked have wrought upon my back. They have lengthened their iniquities: the Lord, Who is just, will cut the necks of sinners.
GOSPEL
Jn. 8:46-56In illo témpore: Dicébat Jesus turbis Judæórum: "Quis ex vobis árguet me de peccáto? Si veritátem dico vobis, quare non créditis mihi? Qui ex Deo est, verba Dei audit. Proptérea vos non audítis, quia ex Deo non estis." Respondérunt ergo Judæi, et dixérunt ei: Nonne bene dícimus nos, quia Samaritánus es tu, et dæmónium habes? Respóndit Jesus: "Ego dæmónium non hábeo: sed honorífico Patrem meum, et vos inhonorástis me. Ego autem non quæro glóriam meam: est qui quærat, et júdicet. Amen, amen dico vobis: si quis sermónem meum serváverit, mortem non vidébit in ætérnum." Dixérunt ergo Judæi: Nunc cognóvimus quia dæmónium habes. Abraham mórtuus est, et prophétæ: et tu dicis: Si quis sermónem meum serváverit, non gustábit mortem in ætérnum. Numquid tu major es patre nostro Abraham, qui mórtuus est? et prophétæ mórtui sunt. Quem teípsum facis? Respóndit Jesus: "Si ego glorífico meípsum, glória mea nihil est: est Pater meus, qui gloríficat me, quem vos dícitis quia Deus vester est, et non cognovístis eum: ego autem novi eum: et si díxero quia non scio eum, ero símilis vobis, mendax. Sed scio eum, et sermónem ejus servo. Abraham pater vester exsultávit ut vidéret diem meum: vidit, et gavísus est."Dixérunt ergo Judæi ad eum: Quinquagínta annos nondum habes, et Abraham vidísti? Dixit eis Jesus: "Amen, amen dico vobis, ántequam Abraham fíeret, ego sum."Tulérunt ergo lápides, ut jácerent in eum: Jesus autem abscóndit se, et exívit de templo. At that time, Jesus said to the multitudes of the Jews:"Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God." The Jews therefore answered, and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: "I have not a devil, but I honor My Father, and you have dishonoured Me. But I seek not My own glory; there is One that seeketh and judgeth. Amen, amen, I say to you, If any man keep My word, he shall not see death for ever." The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the prophets; and Thou sayest: If any man keep My word, he shall not taste death for ever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: "If I glorify Myself, My glory is nothing. It is My Father that glorifieth Me, of Whom you say that He is your God. And you have not known Him; but I know Him. And if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep his word. Abraham your father rejoiced that he might see My day: he saw it, and was glad."The Jews therefore said to Him: Thou art not yet fifty years old, and hast Thou seen Abraham? Jesus said to them: "Amen, amen, I say to you, before Abraham was made, I AM." They took up stones therefore to cast at Him; but Jesus hid Himself, and went out of the temple.
OFFERTORY
Ps. 118:17,107Confitébor tibi Dómine in toto corde meo: retríbue servo tuo, vivam et custódiam sermónes tuos: vivífica me secúndum verbum tuum, Dómine. I will confess to Thee, O Lord, with my whole heart: render to Thy servant, I shall live and keep Thy words: enliven me according to Thy word, O Lord.
SECRET(S)
Hæc múnera, quæsumus, Dómine, et víncula nostræ pravitátis absólvant, et tuæ nobis misericórdiæ dona concílient. Per Dominum nostrum. May these gifts, we beseech Thee, O Lord, merit for us the loosening of the bonds of our sins, and draw down upon us Thy bounteous mercies. Through our Lord.
PREFACE
Preface of the Holy CrossVere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas, deprecamur, supplici confessione dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who didst establish the salvation of mankind on the tree of the Cross; that whence death came, thence also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:
COMMUNION
I Cor. 11:24,25Hoc corpus, quod pro vobis tradétur: hic calix novi Testaménti est in meo sánguine, dicit Dóminus: hoc fácite, quotiescúmque súmitis, in meam commemoratiónem. This is My Body which shall be delivered for you: this is the chalice of the New Testament in My Blood, saith the Lord: do this, as often as you receive it, in commemoration of Me.
POSTCOMMUNION(S)
Adésto nobis Dómine Deus noster: et quos tuis mystériis recreásti, perpétuis defénde subsídiis. Per Dominum nostrum. Stand by us, O Lord our God, and with everlasting succour aid those whom by Thy sacrament Thou hast called to newness of life. Through our Lord.
Latin Mass Propers Online - (Click Here; Traditional Latin Rite Missal Project)
Passion Sunday
Purple 1st Class Semi-double
[Station at St. Peter's (Vatican)]
From this day, until Maundy Thursday, at the Masses of the Season, the psalm Judica me . . . is omitted on the Sundays and Ferias, as also the Gloria Patri at the Introit and at the Lavabo; but on Feasts they are said as usual.
INTROIT ¤ Ps. 42. 1, 2
Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso eripe me: quia tu es Deus meus, et fortituto mea. -- Emitte lucem tuam, et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum, et in tabernacula tua. -- Judica me, Deus . . . Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man: for Thou art my God and my strength. -- (Ps. 42. 3). Send forth Thy light, and Thy truth: they have conducted me, and brought me unto Thy holy hill, and into thy tabernacles. . . . -- Judge me, O God, and distinguish my cause . . .
The Gloria in Excelsis is not said.
COLLECT.--We beseech Thee, O almighty God, look mercifully upon Thy family: that, by Thy bounty, it may be governed in body, and by Thy keeping be guarded in mind. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee . . .
EPISTLE ¤ Hebrews 9. 11-15
Lesson from the Epistle of Blessed Paul the Apostle to the Hebrews.
[St. Paul tells us that Our Lord Jesus Christ is the Pontiff and the Mediator of the New Testament. As the high priest once entered the Holy of Holies with the blood of the victims, so, in a more excellent manner, Christ enters into heaven, the true Holy of Holies, after having shed His own Blood which He offers to God His Father.]
Brethren, Christ being come, as High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation: neiher by the blood of goats or of calves, but by His own Blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleaning of the flesh: how much more shall the Blood of Christ, who, by the Holy Ghost, offered Himself unspotted unto God, clease our conscience from dead works, to serve the living God? And therefore He is the Mediator of the new Testament: that by means of His death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.
GRADUAL ¤ Ps. 142. 9, 10
Eripe me, Domine, de inimicis meis: doce me facere voluntatem tuam. -- Liberator meus, Domine, de gentibus iracundis: ab insurgentibus in me exaltabis me: a viro iniquo eripies me. Deliver me, O Lord, from my enemies: teach me to do Thy will. V.: (Ps. 17, 48, 49). Thou art my deliverer, O Lord, from the angry nations: Thou wilt lift me up above them that rise up against me: from the unjust man Thou wilt deliver me.
TRACT ¤ Ps. 128. 1, 4
Saepe expugnaverunt me a juventute mea. V.: Dicat nunc Israel: saepe expugnaverunt me a juventute mea. V.: Etenim non potuerunt mihi: supra dorsum meum fabricaverunt peccatores. V.: Prolongaverunt iniquitates suas: Dominus justus concidit cervices peccatorum. Often have they fought against me from my youth. V.: Let Israel now say: often have they fought against me from my youth. V.: But they could not prevail over me: the wicked have wrought upon my back. V.: They have lengthened their iniquities: the Lord who is just will cut the necks of sinners.
GOSPEL ¤ John 8. 46-59
† Continuation of the holy Gospel according to St. John.
[St. John shows us the growing hatred of the Sanhedrin. The Jews who ought to have recognized in Jesus the Son of God, greater than Abraham and the prophets, because He is etenal, disregarded the meaning of His words. They insulted Our Lord Jesus Christ, the Messias, whom they declared to be possessed by a devil, a blasphemer, whom they would stone to death.]
At that time Jesus said to the multitudes of the Jews: Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil: but I honor My Father, and you have dishonored Me. But I seek not My own glory: there is One that seeketh and judgeth. Amen, amen, I say to you: If any man keep My word, he shall not see death for ever. The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the Prophets: and Thou sayest: If any man keep My word, he shall not taste death for ever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: If I glorify Myself, My glory is nothing: it is My Father that glorifieth Me, of whom you say that He is your God, and you have not known Him: but I know Him: and if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep His word. Abraham your father rejoiced that he might see My day: he saw it and was glad. The Jews therefore said to Him: Thou art not yet fifty years old: and hast Thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at Him: but Jesus hid Himself, and went out of the temple.
OFFERTORY ¤ Ps. 118. 17, 107
Confitebor tibi, Domine, in toto corde meo: retribue servo tuo: vivam, et custodiam sermones tuos: vivifica me secundum verbum tuum, Domine. I will confess to Thee, O Lord, with my whole heart: render to Thy servant: I shall live and keep Thy words: enliven me according to Thy word, O Lord.
SECRET.--May these gifts, we beseech Thee, O Lord, both loose us from the bonds of our wickedness, and win for us the gifts of Thy mercy. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
PREFACE
Preface of the Cross
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas, deprecamur, supplici confessione dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who didst establish the salvation of mankind on the tree of the Cross; that whence death came, thence also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:
COMMUNION ¤ I Cor. 11, 24, 25
Hoc corpus, quod pro vobis tradetur: hic calix novi Testamenti est in meo sanguine, dicit Dominus: hoc facite, quotiescumque sumitis, in meam commemorationem. This is My Body which shall be delivered for you: this chalice is the new Testament in My Blood, saith the Lord: do this, as often as you receive it, in commemoration of Me.
POSTCOMMUNION.--Remain with us, O Lord, our God, and defend with Thy continual support those whom Thou hast renewed by Thy Mysteries. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
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In the Sight of Angels: DOMINICA I PASSIONIS
Passion Sunday
1st Class, Violet
(Lauds II)
In the Sight of Angels
The Liturgy is offered to the Most Holy Trinity, "in the Sight of the Angels".
-- A journey through the "Liturgical Year" in the steps of Dom Prosper Guéranger.
Passion Sunday
Sunday 21 March 2010
DOMINICA I PASSIONIS
Passion Sunday
1st Class, Violet
(Lauds II)
Oremus.
Quæsumus, omnípotens Deus, famíliam tuam propítius réspice : ut, te largiénte, regátur in córpore ; et, te servánte, custodiátur in mente. Per Dóminum.
Let us pray.
We beseech thee, Almighty God, mercifully to look upon thy people : that by thy great goodness they may be governed and preserved evermore, both in body and soul. Through.
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Rev. Fr. Leonard Goffine's
The Church's Year
FIFTH SUNDAY IN LENT
( JUDICA)
This Sunday, called Judica from the first word of the Introit, is also called Passion Sunday, because from this day the Church occupies herself exclusively with the contemplation of the passion and death of Christ. The pictures of Christ crucified are covered today in memory of his having hidden Himself from the Jews until His entrance into Jerusalem, no longer showing Himself in public. (John XI. 54.) In the Mass the Glory be to the Father, etc. is omitted, because in the person of Christ the Holy Trinity was dishonored. The psalm Judica is not said today, because on this day the high priests held council about our Lord, for which reason the Church in the name of the suffering Saviour uses these words at the Introit:
INTROIT Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. (Ps. XLII. 1. 3.)
COLLECT We beseech Thee, Almighty God, graciously to look upon Thy family; that by Thy bounty it may be governed in body, and by Thy protection be guarded in mind. Through, &c.
EPISTLE (Heb. IX. 11-15.) Brethren, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those trangressions which were under the former testament; they that are called may receive the promise of eternal inheritance.
EXPLANATION St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His precious blood on the altar of the cross, has indeed rendered perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass, by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ.
ASPIRATION Grant us, O meek Jesus, Thy grace, that through perfect sorrow for our sins and the exercise of good works we may become participators in the merits of Thy bitter passion.
GOSPEL (John VIII. 46-59.) At that time, Jesus said to the multitudes of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered, and said to him: Do not we say well, that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honor my Father, and you have dishonored me. But I seek not my own glory; there is one that seeketh and judgeth. Amen, amen, I say to you, if any-man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our Father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him; but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.
Why did Christ ask the Jews, which of them should convince Him of sin?
To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles.
Why did He say: He that is of God, heareth the words of God?
To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland, that we tame the desires of the flesh, be indifferent to the praises of the world, covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God."
CONSOLATION UNDER CALUMNY
When Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: "O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils." (Matt. IX. 34.) He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household? (Matt, X. 25.) Are the pains bitter? There is no pain so bitter that He has not endured it; for what is. more painful, and at the same time more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds. (Heb. XII. 3.)
How and why did Christ defend Himself against those who slandered Hate?
Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God, and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man, and then to defend ourselves with all modesty; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it.
[See the Instruction on the Epistle of the third Sunday after Epiphany.]
How had Abraham seen Christ's day?
In spirit, that is, by. divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ's coming had taken place, and derived the greatest comfort from it.
Why did Christ conceal Himself from the Jews, instead of taking vengeance?
Because the time of His death had not come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches. (Prov. XX. 3.)
PETITION When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.
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Dominica I. Passionis
http://www.christusrex.org/www2/cantgreg/trid_d_I_Passio.html
Introitus: Ps. 42, 1.2.3 Iudica me, Deus (3m09.1s - 1293 kb)
Graduale: Ps. 142, 9.10. V. Ps. 17, 48.49 Eripe me, Domine (3m49.9s - 1572 kb)
Tractus: Ps. 128, 1-4 Sæpe expugnaverunt (1m50.9s - 759 kb)
Offertorium: Ps. 118, 7.10.17.25 Confitebor tibi, Domine (1m41.8s - 697 kb)
Communio: I Cor. 11, 24.25 Hoc corpus (2m51.7s - 2684 kb)
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Liturgia Latina: Passion Sunday
Saturday, 9 April 2011Breviary.net: Passion Sunday
Passion Sunday
Passion Sunday
Station at St Peter's in the Vatican
"We are not unaware," says St. Leo, "that among all Christian celebrations the Paschal mystery holds the first place. Our manner of living throughout the whole year, by reforming our ways, ought to give us the dispositions for keeping it worthily and in a fitting manner. These present days which we know to be close to that most sublime sacrament of divine mercy, require devotion in a yet higher degree" (Second Nocturn). The mystery of which St. Leo speaks, is our Redeemer's Passion, whose anniversary is close at hand. Priest and Mediator of the New Testament, Jesus will soon ascend His Cross, and the blood which He will shed He will offer to His Father, entering into the Holies which is heaven itself (Epistle). The Church sings: "All hail, thou Mystery adored! Hail, Cross! on which the Life Himself died, and by death our life restored!" (Hymn of Vespers). The Eucharist is the memorial of this boundless love of a God for men for when instituting it our Lord said: "This is my Body which shall be delivered for you; this chalice is the new testament in My Blood. Do this ... in commemoration of Me" (Communion).
What is the response of man to all these divine favours ? "His own received Him not," says St. John, speaking of the welcome which the Jews gave Jesus. For good they rendered Him evil and prepared for Him nothing but insults. "You," our Lord told them, "dishonour me," and in fact, the Gospel shows us the ever growing hatred of the Sanhedrin.
Abraham, the father of God's people, firmly believed the divine promises which heralded the future Messias; and in Limbo his soul, which, as believing was beyond the reach of eternal death, rejoiced to see these promises fulfilled in the coming of Christ.
But the Jews, who ought to have recognized in Jesus the Son of God, greater than Abraham and the prophets, because eternal, misunderstood the meaning of His words, insulted Him by treating Him as a blasphemer and possessed, and tried to stone Him (Gospel). And God tells Him, in the person of Jeremias: "Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord ... For behold I have made thee this day a fortified city and a pillar of iron and a wall of brass, over all the land, to the kings of Juda, to the princes thereof and to the priests and to the people of the land. And they shall fight against thee and shall riot prevail: for I am with thee, saith the Lord, to deliver thee" (First Nocturn). "I seek not my own glory," says Jesus, "there is one that seeketh and judgeth" (Gospel). And by the mouth of the psalmist He goes on: "Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the unjust and deceitful man. " This "lying" people our Lord declares to be the Jews. The psalmist continues: "Deliver me, O Lord, from my enemies ... from the unjust man Thou wilt deliver me" (Gradual). "The Lord who is just will cut the necks of sinners" (Tract). God will not permit men to lay their hands on Jesus until His hour is come (Gospel), and when that hour of sacrifice came, He snatched His Son from the hands of evil men by raising Him from the death. This death and resurrection had been foretold by the prophets and typified in Isaac when, on the point of being sacrified at God's command by Abraham his father he was restored to life by almighty God, his place being taken by a ram who became a type of the Lamb of God, offered in man's stead.
Thus our Lord, in His first coming, was to be humbled and made to suffer; not until later will He appear in all His power. But the Jews, blinded by their passions, could appreciate only one kind of coming, a coming in triumph, and so scandalized by the Cross of Christ, they rejected Him. In their turn, almighty God rejected them, while graciously receiving those who put their trust in the redemption of Jesus Christ, uniting their sufferings to His. "Rightly, and under the guidance of the Holy Ghost," says St. Leo, "did the holy Apostles institute these days of more rigorous fasting, so that by a common sharing in the Cross of Christ, even we ourselves may do something towards uniting ourselves with the work that He has accomplished for us. As St. Paul says: "If we suffer with Him, we also shall be glorified with Him." Where we find our Lord's sufferings being shared, there we can look on the attainment of the happiness promised by Him as a thing safe and assured."
To-day's station is in the Basilica of Saint-Peter, raised on the site of Nero's circus where the prince of the Apostles died, like His Divine Master on a cross.
In recalling our Lord's Passion, the anniversary of which draws near, let us remember that if we are to experience its saving effects we must, like the Master, know how to suffer persecution for justice sake. And when as members of God's family, we are persecuted with and like our Lord, let us ask of God, that we may be "governed in body" and "kept in mind".
Until Maunday Thursday, in masses of the season, the psalm Judica is omitted as well as the Gloria Patri after the Introit and the Lavabo.
Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso eripe me: quia tu es Deus meus et fortitudo mea. * Emitte lucem tuam, et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum, et in tabernacula tua.
Judge me, O God, and distinguish my cause against an ungodly nation: O deliver me from the unjust and deceitful man: for Thou art my God and my strength. * O send out Thy light and Thy truth : they have led me and brought me unto Thy holy hill, even unto Thy tabernacles.
(Psalm 42:1-3 from the Introit of Mass)
Quaesumus, omnipotens Deus, familiam tuam propitius respice: ut, te largente, regatur in corpore, et te servante, custodiatur in mente.
Mercifully look down on thy people, we beseech thee O almighty God, that by thy bounty and protection, they may be governed and guarded both in body and soul.
(Collect)
Lesson of the Epistle of Saint Paul the Apostle to the Hebrews.
Brethren: Christ being come, an High Priest of the good things to come, by a greater and more perfect tabernacle not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own Blood, entered once into the Holies, having obtained eternal redemption. For, if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh: how much more shall the Blood of Christ (who by the Holy Ghost offered himself unspotted unto God), cleanse our conscience from dead works to serve the living God: And therefore, he is the mediator of the new Testament: that by means of his death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.
(Hebrews 9)
Continuation of the holy Gospel, according to John.
At that time: Jesus said to the multitude of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews, therefore, answered and said to him; Do not we say well that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honour my Father, and you have dishonoured me. But I seek not my own Glory: there is one that seeketh and judgeth. Amen, amen, I say to you: If any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets: and thou sayest: If my man keep my word, he shall not taste death for ever. Art thou greater than our father Abraham, who is dead? And the prophets are dead. Who dost thou make thyself? Jesus answered: If I glorify myself my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God; and you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.
(St John chapter 8)
Dom Gueranger on Passion Sunday: http://www.liturgialatina.org/lityear/passion/passion_sun.htm
Posted by davidforster at 14:36
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Liturgia Latina: Passiontide - Doctrinal Note
Friday, 8 April 2011
Passiontide - Doctrinal Note
From the St Andrew's Daily Missal
The Church, since the beginning of the Easter Cycle, has followed our Lord in His apostolic ministry. Throughout Passiontide, clad in mourning, she contemplates the sorrowful happenings of the last year (Passion week) and the last week (Holy week) of His mortal life.
The hatred of Christ's enemies grows day by day. It is about to break out and on Good Friday we shall be reminded of the most frightful of all crimes, the bloody drama of Calvary, foretold by the prophets and by our Lord Himself. The liturgy, too, taking into account both the Old and New Testaments, works out a striking parallel between the teaching of St. Paul and the Evangelists about our Lord's Passion and the clear prophecies of Jeremias, Isaias, David, Jonas and Daniel.
As the fatal end approaches the Church's accents of grief become more and more penetrated with feeling and soon we shall hear her lamentations for her spouse whom she has lost. "The sky of Holy Church becomes more and more overcast," says Dom Gueranger. As when thunder threatens, we see gather on the horizon clouds presaging disaster and charged with storm. The thunderbolt of divine Justice is about to fall and it will strike the Redeemer who has become man for love of His Father and for us. By reason of the mysterious solidarity existing between all the members of the great human family, He offers Himself as a substitute for His guilty brethren. As the prophet says: " He clothes Himself with our sins as with a garment," and He was "made sin for us" (2 Cor, 5:21) that He might bear our sins in His body upon the tree (1 St. Peter 2:24) and destroy it by His death. In the Garden of Gethsemane the sins of every age and of all mankind flowed horrible and repulsive into the most pure soul of Jesus who thus became, "the receptacle of the moral filth of the world". Further, His Father doing violence to the love He bore Him is to treat Him as a being accursed, according to the scripture: "Cursed is He that hangeth upon a tree." (Galatians 2:13).
For "the work of our redemption required " that our Lord should be set as the salvation of the world upon the cross, so that "whence came death, thence might life be restored, and that he who overcame by a tree, might also on a tree be overcome". It is an unequal struggle between the Prince of life and that of death, but Christ triumphs in the very act of His self-immolation. Already on Palm Sunday He advances like a conqueror, sure of Himself, greeted with acclamations and already crowned with palms and laurels "tokens of the victory which He is about to win." "Rejoice, daughter of Sion ... behold thy King will come to thee," cries Zacharias, and as if in fulfilment of his words the crowd spread their garments in our Lord's path, as is the custom before kings, while men cry aloud: "Blessed be the King who cometh in the name of the Lord". (St. Luke 19:38).
Jesus enters His capital Jerusalem, and mounts the costly throne which His Blood "adorns with royal purple", over which Jews and Romans write in the three principal languages of the time, "Jesus of Nazareth, the King of the Jews". David's prophecy is accomplished; God is reigning from the tree, which from being an object of shame becomes a "standard of the King," and our "only hope" on this "holy Passion day". "We adore Thy Cross, O Lord ... for behold, by the wood of the Cross, joy came into the whole world." It was to show clearly how, from this point of view, the Church regards our Lord upon the cross, that in days gone by Christian artists changed His crown of thorns into an heraldic and royal one.
It was at the end of Lent, when the Church makes remembrance of the death and triumph of Christ, that the ancient councils required that the sacraments of Baptism, Confirmation and the Eucharist should be given to the catechumens and that public penitents should be reconciled by sacramental absolution. In a sense these catechumens were "buried together" with Christ by baptism into death and rose with Him into newness of life (Rom. 6:4). So do Passiontide and Easter,by marking for all Christians the anniversary of the reception of those blessings, remind them that our Lord's Passion and Resurrection were at once the efficient cause and the pattern of their own, and help them as the years pass, to share in these sacred mysteries in an ever more full and intimate way.
These feasts are not, then, a mere commemoration, concerned only with our Lord Himself; they become a reality for His whole mystical body. The conflict of Calvary extended to the whole world, where with Christ her Head, the Church gained a new victory over Satan every year at the Easter Feast.
The purpose of Passiontide through its close connection with Easter, is to recall to us the memory of our Baptism, when our souls were washed in our Lord's Blood, and of our First Communion when they drank of its healing stream . By the Easter Communion and Confession, survivals of the ancient discipline connected with Baptism and Penance, we are led at this liturgical season to die and rise again once more with Christ. (The Fathers tell us that from our Lord's open side "there came out blood and water" (St. John 19:34), symbols of Baptism and the Eucharist.)
Note: The St Andrew's Daily Missal, 1945 edition - probably the best Latin-English handmissal ever - has been reprinted by St Bonaventure Press. Every traditional Catholic home should have one! http://www.libers.com/sam.htm
Posted by davidforster at 18:00
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Liturgia Latina: Passiontide - Historical Note
Friday, 8 April 2011
Passiontide - Historical Note
From the St Andrew's Daily Missal
While the purpose of Passiontide is to call to our minds the persecutions of which our Lord was the object during His public life, it is concerned more especially, with the last year of His ministry. Then it was that the hatred of His enemies which increased daily began to reveal itself in more tangible form, culminating in the drama which the Church reproduces in Holy Week, when day by day she follows the footsteps of her Lord.
The second year: After having cured the son of the widow of Naim, our Lord absolves Mary Magdalen, the woman who was a sinner but who did not fear to come and throw herself at His feet while He reclined at the table of Simon the Pharisee. Judas' avarice foreshadows his crime.
The third year: After the Transfiguration, Jesus returns to Capharnaum, immediately afterwards making the pilgrimage to Jerusalem for the Feast of Tabernacles. He proclaims Himself the Fountain of living water, refreshing the souls of men and foretells His approaching death. When the festivities are over He gives proofs of His Divinity to the Jews who in consequence try to stone Him. He returns to Galilee but again visits Jerusalem in the winter for the Feast of the Dedication. The Jews again wished to stone Him, for is not He a blasphemer who claims to be one with the Father in heaven. Subsequently going into Perea, our Lord is called from thence to Bethany, where He raises Lazarus from the dead; a miracle which wins Him such renown that the Jews, no longer able to contain their jealous hatred, definitely decide upon His death. Our Lord therefore, takes refuge at Ephrem, returning six days before the Passover to Bethany where, "for His burial," Mary Magdalen pours a precious ointment over His feet.
The Great Week. The next day Jesus makes His triumphal entry into Jerusalem. The same evening He leaves the town returning the next day, i.e. the Monday in Holy Week, when He receives certain Gentiles in the Temple. On the Wednesday evening He goes towards the Mount of Olives, foretelling to His disciples His Passion, now close at hand. He does not return to Jerusalem until the Thursday evening for the Last Supper; is crucified the next day on Calvary at the city gates; is buried the same day in the sepulchre from whence He issues triumphant on the Sunday morning.
Note: The St Andrew's Daily Missal, 1945 edition - probably the best Latin-English handmissal ever - has been reprinted by St Bonaventure Press. Every traditional Catholic home should have one! http://www.libers.com/sam.htm
Posted by davidforster at 20:00
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http://www.breviary.net/propseason/passiontide/propseasonpass1.htm
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Godzdogz: Fifth Sunday of Lent
Saturday, April 09, 2011
Fifth Sunday of Lent
At some point all of us have to face death in some form: the loss of a loved one, a relative, a friend, or the recognition of our own mortality in the face of sickness or old age. We have all spoken words of comfort to those who mourn and, no doubt, felt that such words do not really do justice to the situation. Sometimes as we utter such condolences, we can feel the presence of a contradiction arising between what we see: death and grief, and what we profess to believe: the resurrection and eternal life.
Feeling helpless in the face of death should not surprise us, indeed, feeling a gulf between the unseen life eternal and the visible, tangible reality of death is no uncommon reaction. The grief that such separation brings is very real and we see clearly that painful reality in today's Gospel. Lazarus, a close friend of Jesus, is dead and Mary and Martha are mourning the loss of their brother as they face an uncertain future. Jesus enters into their grief and is moved by their plight, in fact he is deeply troubled by the outward reality that is death. What He does in the face of this death is quite astonishing and in raising Lazarus He gives the people a great sign by which they might know that He is the Christ.
But it is not simply in the action of restoring Lazarus to bodily life that we see the glory of God at work, it is in the way that he clearly shows the women and his disciples that He is the bridge between the seen and unseen, the visible and the invisible. He is the very real and true link by which our apparent contradiction in grief is removed. “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.”
Much of what we see in life is fleeting, we catch glimpses of events and people but the reality of what underpins these moments is much more precious. We can see two people talking or laughing together but the friendship or love which binds them to one another is much more compelling than the surface impression, it is something altogether greater and more powerful. We have to lift our eyes and raise our minds to appreciate such things, we have to try to see beyond what is fleeting to what is eternal. Christ helps us to do this in His very person as He did with the mourners at Bethany. Indeed, through His subsequent passion and death, He reveals to us all the reality of that which we cannot see without the eyes of faith. If we allow Him to show us the truth of unseen things, then the perceived contradictions between that seen and that professed , even in the midst of suffering and death, will be resolved in Him. Like Martha we will be able to answer; “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.”
Labels: Lent2011
posted by Graham Hunt OP at 1:00 PM
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SQPN.com: Saints of the Day
10 April
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Africanus of Carthage
Anthony Neyrot
Apollonius of Alexandria
Archangelus Piacentini
Bademus
Bede the Younger
Beocca of Chertsey
Ethor of Chertsey
Fulbert of Chartres
Gajan
Hedda of Peterborough
Macarius of Antioch
Malchus
Mark Fantucci
Martyrs of Ostia
Maximus of Carthage
Michael de Sanctis
Palladius of Auxerre
Paternus
Peter Bonifatius Zukowski
Pompeius of Carthage
Terence of Carthage
Torthred of Thorney
Passion Sunday - Dominica de Passionis - Missa 'Iudica Me Deus' - April 10th, 2011 - Propers & Video
Image Credit: Catholic Resources.Org - John 8:46 - 59
Passion Sunday
Dominica de Passionis ~ I. classis
Missa 'Iudica Me Deus'
1st Class
Violet
[Creed; Preface of the Holy Cross; 2nd Vespers of Passion Sunday]
Latin Mass Propers Online - Full Latin (Click Here; Virgomaterdie.com)
April 10, 2011 >>>
Passion Sunday
Violet 1st Class
INTROIT
Ps. 42:1-2,3Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso éripe me: quia tu es Deus meus et fortitúdo mea. (Psalm) Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum, et in tabernácula tua. Júdica me, Deus Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. (Psalm) Send forth Thy light and Thy truth: they have conducted me, and brought me unto Thy holy hill, and into Thy tabernacles. Judge me...
COLLECT(S)
Quæsumus, omnípotens Deus, famíliam tuam propítius réspice: † ut, te largiénte, regátur in córpore; et, te servánte, custodiátur in mente. Per Dominum nostrum. Look down in mercy, we beseech Thee, O Lord, upon Thy family; by Thy governance may we be outwardly protected in body; by Thy favor may we be inwardly strengthened in heart and mind. Through our Lord.
EPISTLE
Heb. 9:11-15Fratres: Christus assístens póntifex futurórum bonórum, per ámplius et perféctius tabernáculum non manufáctum, id est, non hujus creatiónis: neque per sánguinem hircórum aut vitulórum, sed per próprium sánguinem introívit semel in Sancta, ætérna redemptióne invénta. Si enim sanguis hircórum, et taurórum, et cinis vítulæ aspérsus, inquinátos sanctíficat ad emundatiónem carnis: quanto magis sanguis Christi, qui per Spíritum Sanctum semetípsum óbtulit immaculátum Deo, emundábit consciéntiam nostram ab opéribus mórtuis, ad serviéndum Deo vivénti? Et ídeo novi testaménti mediátor est: ut morte intercedénte, in redemptiónem eárum prævaricatiónum, quæ erant sub prióri testaménto, repromissiónem accípiant, qui vocáti sunt ætérnæ hæreditátis: in Christo Jesu Dómino nostro. Brethren: Christ being come, a High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by His own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who through the Holy Ghost, offered Himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore He is the Mediator of the New Testament; that by means of His death, for the redemption of those transgressions which were under the former Testament; they that are called may receive the promise of eternal inheritance; in Christ Jesus our Lord.
GRADUAL
Ps. 142:9,10;17:48,49Eripe me, Dómine, de inimícis meis: doce me fácere voluntátem tuam. Liberátor meus, Dómine, de géntibus iracúndis: ab insurgéntibus in me exaltábis me: a viro iníquo erípies me. Deliver me from my enemies, O Lord: teach me to do Thy will. Thou art my deliverer, O Lord, from the angry nations: Thou wilt lift me up above them that rise up against me: from the unjust man Thou wilt deliver me.
TRACT
Ps. 128:1-4Sæpe expugnavérunt me a juventúte mea. Dicat nunc Israël: sæpe expugnavérunt me a juventúte mea. Etenim non potuérunt mihi: supra dorsum meum fabricavérunt peccatóres. Prolongavérunt iniquitátes suas: Dóminus justus concídet cervíces peccatórum. Often have they fought against me from my youth. Let Israel now say: Often have they fought against me from my youth. But they could not prevail over me: the wicked have wrought upon my back. They have lengthened their iniquities: the Lord, Who is just, will cut the necks of sinners.
GOSPEL
Jn. 8:46-56In illo témpore: Dicébat Jesus turbis Judæórum: "Quis ex vobis árguet me de peccáto? Si veritátem dico vobis, quare non créditis mihi? Qui ex Deo est, verba Dei audit. Proptérea vos non audítis, quia ex Deo non estis." Respondérunt ergo Judæi, et dixérunt ei: Nonne bene dícimus nos, quia Samaritánus es tu, et dæmónium habes? Respóndit Jesus: "Ego dæmónium non hábeo: sed honorífico Patrem meum, et vos inhonorástis me. Ego autem non quæro glóriam meam: est qui quærat, et júdicet. Amen, amen dico vobis: si quis sermónem meum serváverit, mortem non vidébit in ætérnum." Dixérunt ergo Judæi: Nunc cognóvimus quia dæmónium habes. Abraham mórtuus est, et prophétæ: et tu dicis: Si quis sermónem meum serváverit, non gustábit mortem in ætérnum. Numquid tu major es patre nostro Abraham, qui mórtuus est? et prophétæ mórtui sunt. Quem teípsum facis? Respóndit Jesus: "Si ego glorífico meípsum, glória mea nihil est: est Pater meus, qui gloríficat me, quem vos dícitis quia Deus vester est, et non cognovístis eum: ego autem novi eum: et si díxero quia non scio eum, ero símilis vobis, mendax. Sed scio eum, et sermónem ejus servo. Abraham pater vester exsultávit ut vidéret diem meum: vidit, et gavísus est."Dixérunt ergo Judæi ad eum: Quinquagínta annos nondum habes, et Abraham vidísti? Dixit eis Jesus: "Amen, amen dico vobis, ántequam Abraham fíeret, ego sum."Tulérunt ergo lápides, ut jácerent in eum: Jesus autem abscóndit se, et exívit de templo. At that time, Jesus said to the multitudes of the Jews:"Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God." The Jews therefore answered, and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: "I have not a devil, but I honor My Father, and you have dishonoured Me. But I seek not My own glory; there is One that seeketh and judgeth. Amen, amen, I say to you, If any man keep My word, he shall not see death for ever." The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the prophets; and Thou sayest: If any man keep My word, he shall not taste death for ever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: "If I glorify Myself, My glory is nothing. It is My Father that glorifieth Me, of Whom you say that He is your God. And you have not known Him; but I know Him. And if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep his word. Abraham your father rejoiced that he might see My day: he saw it, and was glad."The Jews therefore said to Him: Thou art not yet fifty years old, and hast Thou seen Abraham? Jesus said to them: "Amen, amen, I say to you, before Abraham was made, I AM." They took up stones therefore to cast at Him; but Jesus hid Himself, and went out of the temple.
OFFERTORY
Ps. 118:17,107Confitébor tibi Dómine in toto corde meo: retríbue servo tuo, vivam et custódiam sermónes tuos: vivífica me secúndum verbum tuum, Dómine. I will confess to Thee, O Lord, with my whole heart: render to Thy servant, I shall live and keep Thy words: enliven me according to Thy word, O Lord.
SECRET(S)
Hæc múnera, quæsumus, Dómine, et víncula nostræ pravitátis absólvant, et tuæ nobis misericórdiæ dona concílient. Per Dominum nostrum. May these gifts, we beseech Thee, O Lord, merit for us the loosening of the bonds of our sins, and draw down upon us Thy bounteous mercies. Through our Lord.
PREFACE
Preface of the Holy CrossVere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas, deprecamur, supplici confessione dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who didst establish the salvation of mankind on the tree of the Cross; that whence death came, thence also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:
COMMUNION
I Cor. 11:24,25Hoc corpus, quod pro vobis tradétur: hic calix novi Testaménti est in meo sánguine, dicit Dóminus: hoc fácite, quotiescúmque súmitis, in meam commemoratiónem. This is My Body which shall be delivered for you: this is the chalice of the New Testament in My Blood, saith the Lord: do this, as often as you receive it, in commemoration of Me.
POSTCOMMUNION(S)
Adésto nobis Dómine Deus noster: et quos tuis mystériis recreásti, perpétuis defénde subsídiis. Per Dominum nostrum. Stand by us, O Lord our God, and with everlasting succour aid those whom by Thy sacrament Thou hast called to newness of life. Through our Lord.
Latin Mass Propers Online - (Click Here; Traditional Latin Rite Missal Project)
Passion Sunday
Purple 1st Class Semi-double
[Station at St. Peter's (Vatican)]
From this day, until Maundy Thursday, at the Masses of the Season, the psalm Judica me . . . is omitted on the Sundays and Ferias, as also the Gloria Patri at the Introit and at the Lavabo; but on Feasts they are said as usual.
INTROIT ¤ Ps. 42. 1, 2
Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso eripe me: quia tu es Deus meus, et fortituto mea. -- Emitte lucem tuam, et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum, et in tabernacula tua. -- Judica me, Deus . . . Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man: for Thou art my God and my strength. -- (Ps. 42. 3). Send forth Thy light, and Thy truth: they have conducted me, and brought me unto Thy holy hill, and into thy tabernacles. . . . -- Judge me, O God, and distinguish my cause . . .
The Gloria in Excelsis is not said.
COLLECT.--We beseech Thee, O almighty God, look mercifully upon Thy family: that, by Thy bounty, it may be governed in body, and by Thy keeping be guarded in mind. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee . . .
EPISTLE ¤ Hebrews 9. 11-15
Lesson from the Epistle of Blessed Paul the Apostle to the Hebrews.
[St. Paul tells us that Our Lord Jesus Christ is the Pontiff and the Mediator of the New Testament. As the high priest once entered the Holy of Holies with the blood of the victims, so, in a more excellent manner, Christ enters into heaven, the true Holy of Holies, after having shed His own Blood which He offers to God His Father.]
Brethren, Christ being come, as High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation: neiher by the blood of goats or of calves, but by His own Blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleaning of the flesh: how much more shall the Blood of Christ, who, by the Holy Ghost, offered Himself unspotted unto God, clease our conscience from dead works, to serve the living God? And therefore He is the Mediator of the new Testament: that by means of His death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.
GRADUAL ¤ Ps. 142. 9, 10
Eripe me, Domine, de inimicis meis: doce me facere voluntatem tuam. -- Liberator meus, Domine, de gentibus iracundis: ab insurgentibus in me exaltabis me: a viro iniquo eripies me. Deliver me, O Lord, from my enemies: teach me to do Thy will. V.: (Ps. 17, 48, 49). Thou art my deliverer, O Lord, from the angry nations: Thou wilt lift me up above them that rise up against me: from the unjust man Thou wilt deliver me.
TRACT ¤ Ps. 128. 1, 4
Saepe expugnaverunt me a juventute mea. V.: Dicat nunc Israel: saepe expugnaverunt me a juventute mea. V.: Etenim non potuerunt mihi: supra dorsum meum fabricaverunt peccatores. V.: Prolongaverunt iniquitates suas: Dominus justus concidit cervices peccatorum. Often have they fought against me from my youth. V.: Let Israel now say: often have they fought against me from my youth. V.: But they could not prevail over me: the wicked have wrought upon my back. V.: They have lengthened their iniquities: the Lord who is just will cut the necks of sinners.
GOSPEL ¤ John 8. 46-59
† Continuation of the holy Gospel according to St. John.
[St. John shows us the growing hatred of the Sanhedrin. The Jews who ought to have recognized in Jesus the Son of God, greater than Abraham and the prophets, because He is etenal, disregarded the meaning of His words. They insulted Our Lord Jesus Christ, the Messias, whom they declared to be possessed by a devil, a blasphemer, whom they would stone to death.]
At that time Jesus said to the multitudes of the Jews: Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil: but I honor My Father, and you have dishonored Me. But I seek not My own glory: there is One that seeketh and judgeth. Amen, amen, I say to you: If any man keep My word, he shall not see death for ever. The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the Prophets: and Thou sayest: If any man keep My word, he shall not taste death for ever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: If I glorify Myself, My glory is nothing: it is My Father that glorifieth Me, of whom you say that He is your God, and you have not known Him: but I know Him: and if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep His word. Abraham your father rejoiced that he might see My day: he saw it and was glad. The Jews therefore said to Him: Thou art not yet fifty years old: and hast Thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at Him: but Jesus hid Himself, and went out of the temple.
OFFERTORY ¤ Ps. 118. 17, 107
Confitebor tibi, Domine, in toto corde meo: retribue servo tuo: vivam, et custodiam sermones tuos: vivifica me secundum verbum tuum, Domine. I will confess to Thee, O Lord, with my whole heart: render to Thy servant: I shall live and keep Thy words: enliven me according to Thy word, O Lord.
SECRET.--May these gifts, we beseech Thee, O Lord, both loose us from the bonds of our wickedness, and win for us the gifts of Thy mercy. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
PREFACE
Preface of the Cross
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas, deprecamur, supplici confessione dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who didst establish the salvation of mankind on the tree of the Cross; that whence death came, thence also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:
COMMUNION ¤ I Cor. 11, 24, 25
Hoc corpus, quod pro vobis tradetur: hic calix novi Testamenti est in meo sanguine, dicit Dominus: hoc facite, quotiescumque sumitis, in meam commemorationem. This is My Body which shall be delivered for you: this chalice is the new Testament in My Blood, saith the Lord: do this, as often as you receive it, in commemoration of Me.
POSTCOMMUNION.--Remain with us, O Lord, our God, and defend with Thy continual support those whom Thou hast renewed by Thy Mysteries. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .
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In the Sight of Angels: DOMINICA I PASSIONIS
Passion Sunday
1st Class, Violet
(Lauds II)
In the Sight of Angels
The Liturgy is offered to the Most Holy Trinity, "in the Sight of the Angels".
-- A journey through the "Liturgical Year" in the steps of Dom Prosper Guéranger.
Passion Sunday
Sunday 21 March 2010
DOMINICA I PASSIONIS
Passion Sunday
1st Class, Violet
(Lauds II)
Oremus.
Quæsumus, omnípotens Deus, famíliam tuam propítius réspice : ut, te largiénte, regátur in córpore ; et, te servánte, custodiátur in mente. Per Dóminum.
Let us pray.
We beseech thee, Almighty God, mercifully to look upon thy people : that by thy great goodness they may be governed and preserved evermore, both in body and soul. Through.
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Rev. Fr. Leonard Goffine's
The Church's Year
FIFTH SUNDAY IN LENT
( JUDICA)
This Sunday, called Judica from the first word of the Introit, is also called Passion Sunday, because from this day the Church occupies herself exclusively with the contemplation of the passion and death of Christ. The pictures of Christ crucified are covered today in memory of his having hidden Himself from the Jews until His entrance into Jerusalem, no longer showing Himself in public. (John XI. 54.) In the Mass the Glory be to the Father, etc. is omitted, because in the person of Christ the Holy Trinity was dishonored. The psalm Judica is not said today, because on this day the high priests held council about our Lord, for which reason the Church in the name of the suffering Saviour uses these words at the Introit:
INTROIT Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. (Ps. XLII. 1. 3.)
COLLECT We beseech Thee, Almighty God, graciously to look upon Thy family; that by Thy bounty it may be governed in body, and by Thy protection be guarded in mind. Through, &c.
EPISTLE (Heb. IX. 11-15.) Brethren, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those trangressions which were under the former testament; they that are called may receive the promise of eternal inheritance.
EXPLANATION St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His precious blood on the altar of the cross, has indeed rendered perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass, by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ.
ASPIRATION Grant us, O meek Jesus, Thy grace, that through perfect sorrow for our sins and the exercise of good works we may become participators in the merits of Thy bitter passion.
GOSPEL (John VIII. 46-59.) At that time, Jesus said to the multitudes of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered, and said to him: Do not we say well, that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honor my Father, and you have dishonored me. But I seek not my own glory; there is one that seeketh and judgeth. Amen, amen, I say to you, if any-man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our Father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him; but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.
Why did Christ ask the Jews, which of them should convince Him of sin?
To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles.
Why did He say: He that is of God, heareth the words of God?
To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland, that we tame the desires of the flesh, be indifferent to the praises of the world, covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God."
CONSOLATION UNDER CALUMNY
When Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: "O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils." (Matt. IX. 34.) He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household? (Matt, X. 25.) Are the pains bitter? There is no pain so bitter that He has not endured it; for what is. more painful, and at the same time more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds. (Heb. XII. 3.)
How and why did Christ defend Himself against those who slandered Hate?
Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God, and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man, and then to defend ourselves with all modesty; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it.
[See the Instruction on the Epistle of the third Sunday after Epiphany.]
How had Abraham seen Christ's day?
In spirit, that is, by. divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ's coming had taken place, and derived the greatest comfort from it.
Why did Christ conceal Himself from the Jews, instead of taking vengeance?
Because the time of His death had not come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches. (Prov. XX. 3.)
PETITION When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.
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Dominica I. Passionis
http://www.christusrex.org/www2/cantgreg/trid_d_I_Passio.html
Introitus: Ps. 42, 1.2.3 Iudica me, Deus (3m09.1s - 1293 kb)
Graduale: Ps. 142, 9.10. V. Ps. 17, 48.49 Eripe me, Domine (3m49.9s - 1572 kb)
Tractus: Ps. 128, 1-4 Sæpe expugnaverunt (1m50.9s - 759 kb)
Offertorium: Ps. 118, 7.10.17.25 Confitebor tibi, Domine (1m41.8s - 697 kb)
Communio: I Cor. 11, 24.25 Hoc corpus (2m51.7s - 2684 kb)
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Liturgia Latina: Passion Sunday
Saturday, 9 April 2011Breviary.net: Passion Sunday
Passion Sunday
Passion Sunday
Station at St Peter's in the Vatican
"We are not unaware," says St. Leo, "that among all Christian celebrations the Paschal mystery holds the first place. Our manner of living throughout the whole year, by reforming our ways, ought to give us the dispositions for keeping it worthily and in a fitting manner. These present days which we know to be close to that most sublime sacrament of divine mercy, require devotion in a yet higher degree" (Second Nocturn). The mystery of which St. Leo speaks, is our Redeemer's Passion, whose anniversary is close at hand. Priest and Mediator of the New Testament, Jesus will soon ascend His Cross, and the blood which He will shed He will offer to His Father, entering into the Holies which is heaven itself (Epistle). The Church sings: "All hail, thou Mystery adored! Hail, Cross! on which the Life Himself died, and by death our life restored!" (Hymn of Vespers). The Eucharist is the memorial of this boundless love of a God for men for when instituting it our Lord said: "This is my Body which shall be delivered for you; this chalice is the new testament in My Blood. Do this ... in commemoration of Me" (Communion).
What is the response of man to all these divine favours ? "His own received Him not," says St. John, speaking of the welcome which the Jews gave Jesus. For good they rendered Him evil and prepared for Him nothing but insults. "You," our Lord told them, "dishonour me," and in fact, the Gospel shows us the ever growing hatred of the Sanhedrin.
Abraham, the father of God's people, firmly believed the divine promises which heralded the future Messias; and in Limbo his soul, which, as believing was beyond the reach of eternal death, rejoiced to see these promises fulfilled in the coming of Christ.
But the Jews, who ought to have recognized in Jesus the Son of God, greater than Abraham and the prophets, because eternal, misunderstood the meaning of His words, insulted Him by treating Him as a blasphemer and possessed, and tried to stone Him (Gospel). And God tells Him, in the person of Jeremias: "Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord ... For behold I have made thee this day a fortified city and a pillar of iron and a wall of brass, over all the land, to the kings of Juda, to the princes thereof and to the priests and to the people of the land. And they shall fight against thee and shall riot prevail: for I am with thee, saith the Lord, to deliver thee" (First Nocturn). "I seek not my own glory," says Jesus, "there is one that seeketh and judgeth" (Gospel). And by the mouth of the psalmist He goes on: "Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the unjust and deceitful man. " This "lying" people our Lord declares to be the Jews. The psalmist continues: "Deliver me, O Lord, from my enemies ... from the unjust man Thou wilt deliver me" (Gradual). "The Lord who is just will cut the necks of sinners" (Tract). God will not permit men to lay their hands on Jesus until His hour is come (Gospel), and when that hour of sacrifice came, He snatched His Son from the hands of evil men by raising Him from the death. This death and resurrection had been foretold by the prophets and typified in Isaac when, on the point of being sacrified at God's command by Abraham his father he was restored to life by almighty God, his place being taken by a ram who became a type of the Lamb of God, offered in man's stead.
Thus our Lord, in His first coming, was to be humbled and made to suffer; not until later will He appear in all His power. But the Jews, blinded by their passions, could appreciate only one kind of coming, a coming in triumph, and so scandalized by the Cross of Christ, they rejected Him. In their turn, almighty God rejected them, while graciously receiving those who put their trust in the redemption of Jesus Christ, uniting their sufferings to His. "Rightly, and under the guidance of the Holy Ghost," says St. Leo, "did the holy Apostles institute these days of more rigorous fasting, so that by a common sharing in the Cross of Christ, even we ourselves may do something towards uniting ourselves with the work that He has accomplished for us. As St. Paul says: "If we suffer with Him, we also shall be glorified with Him." Where we find our Lord's sufferings being shared, there we can look on the attainment of the happiness promised by Him as a thing safe and assured."
To-day's station is in the Basilica of Saint-Peter, raised on the site of Nero's circus where the prince of the Apostles died, like His Divine Master on a cross.
In recalling our Lord's Passion, the anniversary of which draws near, let us remember that if we are to experience its saving effects we must, like the Master, know how to suffer persecution for justice sake. And when as members of God's family, we are persecuted with and like our Lord, let us ask of God, that we may be "governed in body" and "kept in mind".
Until Maunday Thursday, in masses of the season, the psalm Judica is omitted as well as the Gloria Patri after the Introit and the Lavabo.
Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso eripe me: quia tu es Deus meus et fortitudo mea. * Emitte lucem tuam, et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum, et in tabernacula tua.
Judge me, O God, and distinguish my cause against an ungodly nation: O deliver me from the unjust and deceitful man: for Thou art my God and my strength. * O send out Thy light and Thy truth : they have led me and brought me unto Thy holy hill, even unto Thy tabernacles.
(Psalm 42:1-3 from the Introit of Mass)
Quaesumus, omnipotens Deus, familiam tuam propitius respice: ut, te largente, regatur in corpore, et te servante, custodiatur in mente.
Mercifully look down on thy people, we beseech thee O almighty God, that by thy bounty and protection, they may be governed and guarded both in body and soul.
(Collect)
Lesson of the Epistle of Saint Paul the Apostle to the Hebrews.
Brethren: Christ being come, an High Priest of the good things to come, by a greater and more perfect tabernacle not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own Blood, entered once into the Holies, having obtained eternal redemption. For, if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh: how much more shall the Blood of Christ (who by the Holy Ghost offered himself unspotted unto God), cleanse our conscience from dead works to serve the living God: And therefore, he is the mediator of the new Testament: that by means of his death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.
(Hebrews 9)
Continuation of the holy Gospel, according to John.
At that time: Jesus said to the multitude of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews, therefore, answered and said to him; Do not we say well that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honour my Father, and you have dishonoured me. But I seek not my own Glory: there is one that seeketh and judgeth. Amen, amen, I say to you: If any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets: and thou sayest: If my man keep my word, he shall not taste death for ever. Art thou greater than our father Abraham, who is dead? And the prophets are dead. Who dost thou make thyself? Jesus answered: If I glorify myself my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God; and you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.
(St John chapter 8)
Dom Gueranger on Passion Sunday: http://www.liturgialatina.org/lityear/passion/passion_sun.htm
Posted by davidforster at 14:36
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Liturgia Latina: Passiontide - Doctrinal Note
Friday, 8 April 2011
Passiontide - Doctrinal Note
From the St Andrew's Daily Missal
The Church, since the beginning of the Easter Cycle, has followed our Lord in His apostolic ministry. Throughout Passiontide, clad in mourning, she contemplates the sorrowful happenings of the last year (Passion week) and the last week (Holy week) of His mortal life.
The hatred of Christ's enemies grows day by day. It is about to break out and on Good Friday we shall be reminded of the most frightful of all crimes, the bloody drama of Calvary, foretold by the prophets and by our Lord Himself. The liturgy, too, taking into account both the Old and New Testaments, works out a striking parallel between the teaching of St. Paul and the Evangelists about our Lord's Passion and the clear prophecies of Jeremias, Isaias, David, Jonas and Daniel.
As the fatal end approaches the Church's accents of grief become more and more penetrated with feeling and soon we shall hear her lamentations for her spouse whom she has lost. "The sky of Holy Church becomes more and more overcast," says Dom Gueranger. As when thunder threatens, we see gather on the horizon clouds presaging disaster and charged with storm. The thunderbolt of divine Justice is about to fall and it will strike the Redeemer who has become man for love of His Father and for us. By reason of the mysterious solidarity existing between all the members of the great human family, He offers Himself as a substitute for His guilty brethren. As the prophet says: " He clothes Himself with our sins as with a garment," and He was "made sin for us" (2 Cor, 5:21) that He might bear our sins in His body upon the tree (1 St. Peter 2:24) and destroy it by His death. In the Garden of Gethsemane the sins of every age and of all mankind flowed horrible and repulsive into the most pure soul of Jesus who thus became, "the receptacle of the moral filth of the world". Further, His Father doing violence to the love He bore Him is to treat Him as a being accursed, according to the scripture: "Cursed is He that hangeth upon a tree." (Galatians 2:13).
For "the work of our redemption required " that our Lord should be set as the salvation of the world upon the cross, so that "whence came death, thence might life be restored, and that he who overcame by a tree, might also on a tree be overcome". It is an unequal struggle between the Prince of life and that of death, but Christ triumphs in the very act of His self-immolation. Already on Palm Sunday He advances like a conqueror, sure of Himself, greeted with acclamations and already crowned with palms and laurels "tokens of the victory which He is about to win." "Rejoice, daughter of Sion ... behold thy King will come to thee," cries Zacharias, and as if in fulfilment of his words the crowd spread their garments in our Lord's path, as is the custom before kings, while men cry aloud: "Blessed be the King who cometh in the name of the Lord". (St. Luke 19:38).
Jesus enters His capital Jerusalem, and mounts the costly throne which His Blood "adorns with royal purple", over which Jews and Romans write in the three principal languages of the time, "Jesus of Nazareth, the King of the Jews". David's prophecy is accomplished; God is reigning from the tree, which from being an object of shame becomes a "standard of the King," and our "only hope" on this "holy Passion day". "We adore Thy Cross, O Lord ... for behold, by the wood of the Cross, joy came into the whole world." It was to show clearly how, from this point of view, the Church regards our Lord upon the cross, that in days gone by Christian artists changed His crown of thorns into an heraldic and royal one.
It was at the end of Lent, when the Church makes remembrance of the death and triumph of Christ, that the ancient councils required that the sacraments of Baptism, Confirmation and the Eucharist should be given to the catechumens and that public penitents should be reconciled by sacramental absolution. In a sense these catechumens were "buried together" with Christ by baptism into death and rose with Him into newness of life (Rom. 6:4). So do Passiontide and Easter,by marking for all Christians the anniversary of the reception of those blessings, remind them that our Lord's Passion and Resurrection were at once the efficient cause and the pattern of their own, and help them as the years pass, to share in these sacred mysteries in an ever more full and intimate way.
These feasts are not, then, a mere commemoration, concerned only with our Lord Himself; they become a reality for His whole mystical body. The conflict of Calvary extended to the whole world, where with Christ her Head, the Church gained a new victory over Satan every year at the Easter Feast.
The purpose of Passiontide through its close connection with Easter, is to recall to us the memory of our Baptism, when our souls were washed in our Lord's Blood, and of our First Communion when they drank of its healing stream . By the Easter Communion and Confession, survivals of the ancient discipline connected with Baptism and Penance, we are led at this liturgical season to die and rise again once more with Christ. (The Fathers tell us that from our Lord's open side "there came out blood and water" (St. John 19:34), symbols of Baptism and the Eucharist.)
Note: The St Andrew's Daily Missal, 1945 edition - probably the best Latin-English handmissal ever - has been reprinted by St Bonaventure Press. Every traditional Catholic home should have one! http://www.libers.com/sam.htm
Posted by davidforster at 18:00
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Liturgia Latina: Passiontide - Historical Note
Friday, 8 April 2011
Passiontide - Historical Note
From the St Andrew's Daily Missal
While the purpose of Passiontide is to call to our minds the persecutions of which our Lord was the object during His public life, it is concerned more especially, with the last year of His ministry. Then it was that the hatred of His enemies which increased daily began to reveal itself in more tangible form, culminating in the drama which the Church reproduces in Holy Week, when day by day she follows the footsteps of her Lord.
The second year: After having cured the son of the widow of Naim, our Lord absolves Mary Magdalen, the woman who was a sinner but who did not fear to come and throw herself at His feet while He reclined at the table of Simon the Pharisee. Judas' avarice foreshadows his crime.
The third year: After the Transfiguration, Jesus returns to Capharnaum, immediately afterwards making the pilgrimage to Jerusalem for the Feast of Tabernacles. He proclaims Himself the Fountain of living water, refreshing the souls of men and foretells His approaching death. When the festivities are over He gives proofs of His Divinity to the Jews who in consequence try to stone Him. He returns to Galilee but again visits Jerusalem in the winter for the Feast of the Dedication. The Jews again wished to stone Him, for is not He a blasphemer who claims to be one with the Father in heaven. Subsequently going into Perea, our Lord is called from thence to Bethany, where He raises Lazarus from the dead; a miracle which wins Him such renown that the Jews, no longer able to contain their jealous hatred, definitely decide upon His death. Our Lord therefore, takes refuge at Ephrem, returning six days before the Passover to Bethany where, "for His burial," Mary Magdalen pours a precious ointment over His feet.
The Great Week. The next day Jesus makes His triumphal entry into Jerusalem. The same evening He leaves the town returning the next day, i.e. the Monday in Holy Week, when He receives certain Gentiles in the Temple. On the Wednesday evening He goes towards the Mount of Olives, foretelling to His disciples His Passion, now close at hand. He does not return to Jerusalem until the Thursday evening for the Last Supper; is crucified the next day on Calvary at the city gates; is buried the same day in the sepulchre from whence He issues triumphant on the Sunday morning.
Note: The St Andrew's Daily Missal, 1945 edition - probably the best Latin-English handmissal ever - has been reprinted by St Bonaventure Press. Every traditional Catholic home should have one! http://www.libers.com/sam.htm
Posted by davidforster at 20:00
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http://www.breviary.net/propseason/passiontide/propseasonpass1.htm
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Godzdogz: Fifth Sunday of Lent
Saturday, April 09, 2011
Fifth Sunday of Lent
At some point all of us have to face death in some form: the loss of a loved one, a relative, a friend, or the recognition of our own mortality in the face of sickness or old age. We have all spoken words of comfort to those who mourn and, no doubt, felt that such words do not really do justice to the situation. Sometimes as we utter such condolences, we can feel the presence of a contradiction arising between what we see: death and grief, and what we profess to believe: the resurrection and eternal life.
Feeling helpless in the face of death should not surprise us, indeed, feeling a gulf between the unseen life eternal and the visible, tangible reality of death is no uncommon reaction. The grief that such separation brings is very real and we see clearly that painful reality in today's Gospel. Lazarus, a close friend of Jesus, is dead and Mary and Martha are mourning the loss of their brother as they face an uncertain future. Jesus enters into their grief and is moved by their plight, in fact he is deeply troubled by the outward reality that is death. What He does in the face of this death is quite astonishing and in raising Lazarus He gives the people a great sign by which they might know that He is the Christ.
But it is not simply in the action of restoring Lazarus to bodily life that we see the glory of God at work, it is in the way that he clearly shows the women and his disciples that He is the bridge between the seen and unseen, the visible and the invisible. He is the very real and true link by which our apparent contradiction in grief is removed. “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.”
Much of what we see in life is fleeting, we catch glimpses of events and people but the reality of what underpins these moments is much more precious. We can see two people talking or laughing together but the friendship or love which binds them to one another is much more compelling than the surface impression, it is something altogether greater and more powerful. We have to lift our eyes and raise our minds to appreciate such things, we have to try to see beyond what is fleeting to what is eternal. Christ helps us to do this in His very person as He did with the mourners at Bethany. Indeed, through His subsequent passion and death, He reveals to us all the reality of that which we cannot see without the eyes of faith. If we allow Him to show us the truth of unseen things, then the perceived contradictions between that seen and that professed , even in the midst of suffering and death, will be resolved in Him. Like Martha we will be able to answer; “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.”
Labels: Lent2011
posted by Graham Hunt OP at 1:00 PM
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SQPN.com: Saints of the Day
10 April
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Africanus of Carthage
Anthony Neyrot
Apollonius of Alexandria
Archangelus Piacentini
Bademus
Bede the Younger
Beocca of Chertsey
Ethor of Chertsey
Fulbert of Chartres
Gajan
Hedda of Peterborough
Macarius of Antioch
Malchus
Mark Fantucci
Martyrs of Ostia
Maximus of Carthage
Michael de Sanctis
Palladius of Auxerre
Paternus
Peter Bonifatius Zukowski
Pompeius of Carthage
Terence of Carthage
Torthred of Thorney
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