Confídite, ego sum, nolíte timére. Et ascéndit ad illos in navim, et cessávit ventus...

Today is the Saturday post Cineres, and, I've only this minute recalled, Saint-Eugène has already streamed the Mass-- 0030 on Saturdays, tsk. 

The Mass is Audivit Dominus, repeated from yesterday. Blessed Ildefonso attributes this to the fact that these Masses 'of Lent but before Lent' were put together from pre-existing Mass formularies; I'm sure that if I looked at NLM Dr DiPippo has provided, somewhere, a more thorough (or correct) explanation. 

St Lawrence in Lucina [the collecta] stands on the Via Lata in the Campus Martius, and perhaps owes its origin to a matron named Lucina, who is mentioned frequently in the Acts of Pope St Marcellus (304-9), and of St Sebastian, and who probably left the Church heir to her great wealth in the 4th century. The title of Lucina still stands first in hierarchical rank among the presbyteral titles, and besides many other relics of early martyrs, a large portion of the gridiron on which St Lawrence was burnt is preserved in the spacious basilica, consecrated by Pope Celestine III in 1196.

The title of St Trypho [the statio], on the other hand, is of medieval origin, and appears to have been built and restored in the 10th century by the famous Crescenzi family, whose stronghold was near by. Under the altar were the bodies of the martyrs Trypho, Respicius, and Nympha, whose natalis is celebrated on November 10; but when Clement VIII was Pope (1592-1605), the building being then in a ruinous condition, both the station and the relics were transferred to the neighbouring Church of St Augustine.

In the Pauline Rite, the title of the statio has been changed from Saint Tryphon to Saint Augustine. Dr Elisabeth Lev, in George Weigel's Roman Pilgrimage (2013) notes:

The Basilica of St. Augustine was built in 1483 to replace an ancient, nearby shrine dedicated to St. Tryphon, formerly the station for this day. The travertine stone of the façade was recouped from the Colosseum, which partially crumbled after the earthquake of 1349, by Pope Sixtus IV (1471–1484), who was determined to restore Rome to its former grandeur, starting with its churches. In Sixtus’s mind, “If any city should be clean and beautiful, it should indeed be the one which... holds primacy among all others because of the throne of St. Peter.” 
Because St. Augustine’s was intended for pilgrims, Sixtus situated the church on the principal route from the heart of town to St. Peter’s Basilica. The relics of St. Monica, mother of St. Augustine, once housed in St. Tryphon, were translated here and placed in the chapel to the left of the high altar (today, her original sarcophagus from her burial at Ostia Antica is affixed to the wall)...  
In true Renaissance fashion, this devotion-rich church is a visual feast, its elegant vaulted nave and two side aisles complemented by a scallop-shaped trimming of side chapels along either side. Pietro Gagliardi painted the prophets on the pillars along the nave, but one in particular, at the second pillar on the left, stands out: Isaiah, painted by Raphael in 1512, turns in space as he waves his scroll to command attention. Giovanni of Goritz commissioned this fresco as part of a tomb arrangement, composed of an altar surmounted by a marble group of St. Anne, Mary, and the Christ Child by Andrea Sansovino, Jacopo Sansovino’s teacher: from the Old Testament to the Incarnation to the hope of resurrection, the monument expressed fundamental Christian beliefs in the most aesthetic terms. The high altar boasts a pair of angels by Gian Lorenzo Bernini, while other famous artists frescoed the side chapels; reformed courtesans and curial humanists attended Mass here. 
But the church itself silently chastens Renaissance glamour. The Blessed Sacrament Chapel contains relics from the catacombs of Callistus, the remains of martyrs who did not die in stylish surroundings. Caravaggio’s 1604 Madonna of the Pilgrims is even more challenging. Two pilgrims kneel at the threshold of Mary’s home; their dirty feet, bared in penance, bear silent witness to the hardship of their travels. In the doorway, the Virgin Mary seems to alight weightlessly, holding the infant Christ in her arms. Jesus leans toward the pilgrims, leaving visitors to peer into the shadows for a glimpse of his face. Caravaggio’s painting relegates its wealthy, educated parishioners to the sidelines; humility and childlike faith are required to gaze upon Christ’s face.

Granted, the offensive scent of the Pauline Rite innovators and wreckers pervades the book: but Dr Weigel's Roman Pilgrimage is a wonderful tour amongst the stational churches, specially in Dr Lev's essays about the temples themselves, their architecture and artwork. I don't think I can justify such long quotations each day but I will remind myself to look for pearls to glean for copying here. 

Lectio 1
Léctio sancti Evangélii secúndum Marcum
Marc. 6:47-56.
In illo témpore: Cum sero esset, erat navis in médio mari, et Jesus solus in terra. Et réliqua.

Homilía sancti venerábilis Bedæ Presbýteri
Lib. 2, cap. 28 in cap. 6 Marci, tom. 4.
Labor discipulórum in remigándo, et contrárius eis ventus, labóres sanctæ Ecclésiæ varios desígnat: quæ inter undas sǽculi adversántis, et immundórum flátus spirítuum, ad quiétem pátriæ cæléstis, quasi ad fidam líttoris statiónem, perveníre conátur. Ubi bene dícitur, quia navis erat in médio mari, et ipse solus in terra: quia nonnúnquam Ecclésia tantis gentílium pressúris non solum afflícta, sed et fœdáta est, ut, si fíeri posset, Redémptor ipsíus eam prorsus deseruísse ad tempus viderétur.

R. Veni hódie ad fontem aquæ, et orávi Dóminum, dicens:
* Dómine, Deus Abraham, tu prósperum fecísti desidérium meum.
V. Igitur puélla, cui díxero, Da mihi aquam de hýdria tua, ut bibam: et illa díxerit, Bibe, dómine, et camélis tuis potum tríbuam: ipsa est, quam præparávit Dóminus fílio dómini mei.
R. Dómine, Deus Abraham, tu prósperum fecísti desidérium meum.

Lectio 2
Unde est illa vox ejus inter undas procellásque tentatiónum irruéntium deprehénsæ, atque auxílium protectiónis illíus gemebúndo clamóre quæréntis: Ut quid, Dómine, recessísti longe, déspicis in opportunitátibus, in tribulatióne? Quæ páriter vocem inimíci persequéntibus expónit, in sequéntibus Psalmi subíciens: Dixit enim in corde suo: Oblítus est Deus, avértit fáciem suam, ne vídeat usque in finem.

R. Factus est sermo Dómini ad Abram, dicens:
* Noli timére, Abram: ego protéctor tuus sum, et merces tua magna nimis.
V. Ego enim sum Dóminus Deus tuus, qui edúxi te de Ur Chaldæórum.
R. Noli timére, Abram: ego protéctor tuus sum, et merces tua magna nimis.

Lectio 3
Verum ille non oblivíscitur oratiónem páuperum, neque avértit fáciem suam a sperántibus in se: quin pótius et certántes cum hóstibus, ut vincant, ádjuvat, et victóres in ætérnum corónat. Unde hic quoque apérte dícitur, quia vidit eos laborántes in remigándo. Videt quippe Dóminus laborántes in mari, quamvis ipse pósitus in terra: quia etsi ad horam différre videátur auxílium tribulátis impéndere, nihilóminus eos, ne in tribulatiónibus defíciant, suæ respéctu pietátis corróborat: et aliquándo étiam manifésto adjutório, victis adversitátibus, quasi calcátis sedatísque flúctuum volumínibus líberat.

R. Movens Abram tabernáculum suum, venit et habitávit juxta convállem Mambre:
* Ædificavítque ibi altáre Dómino.
V. Dixit autem Dóminus ad eum: Leva óculos tuos, et vide: omnem terram, quam cónspicis tibi dabo, et sémini tuo in sempitérnum.
R. Ædificavítque ibi altáre Dómino.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ædificavítque ibi altáre Dómino.

Statio ad S. Tryphonem

At Saint-E., the celebrant is Father N., who is there fairly often; but  I don't know his name. 

Introitus. Ps. 29, 11. Audívit Dóminus, et misértus est mihi: Dóminus factus est adjútor meus. Ps. ibid., 2. Exaltábo te, Dómine, quóniam suscepísti me: nec delectásti inimícos meos super me. ℣. Glória Patri.

Oratio. Adésto, Dómine, supplicatiónibus nostris: et concéde; ut hoc sollémne jejúnium, quod animábus corporibúsque curándis salúbriter institútum est, devóto servítio celebrémus. Per Dóminum.

Léctio Isaíæ Prophétæ.
Is. 58, 9-14.

Hæc dicit Dóminus Deus: Si abstúleris de médio tui caténam, et desíeris exténdere dígitum, et loqui quod non prodest. Cum effúderis esuriénti ánimam tuam, et ánimam afflíctam repléveris, oriétur in ténebris lux tua, et ténebræ tuæ erunt sicut merídies. Et réquiem tibi dabit Dóminus semper, et implébit splendóribus ánimam tuam, et ossa tua liberábit, et eris quasi hortus irríguus, et sicut fons aquárum, cujus non defícient aquæ. Et ædificabúntur in te desérta sæculórum: fundaménta generatiónis et generatiónis suscitábis: et vocáberis ædificátor sépium, avértens sémitas in quiétem. Si avérteris a sábbato pedem tuum, fácere voluntátem tuam in die sancto meo, et vocáveris sábbatum delicátum, et sanctum Dómini gloriósum, et glorificáveris eum, dum non facis vias tuas, et non invénitur volúntas tua, ut loquáris sermónem: tunc delectáberis super Dómino: et sustóllam te super altitúdines terræ, et cibábo te hereditáte Jacob, patris tui. Os enim Dómini locútum est.

Graduale. Ps. 26, 4. Unam pétii a Dómino, hanc requíram, ut inhábitem in domo Dómini. ℣. Ut vídeam voluptátem Dómini, et prótegar a templo sancto ejus.

✠ Sequéntia sancti Evangélii secúndum Marcum.
Marc. 6, 47-56.

In illo témpore: Cum sero esset, erat navis in médio mari, et Jesus solus in terra. Et videns discípulos suos laborántes in remigándo (erat enim ventus contrárius eis), et circa quartam vigíliam noctis venit ad eos ámbulans supra mare: et volébat præteríre eos. At illi, ut vidérunt eum ambulántem supra mare, putavérunt phantásma esse, et exclamavérunt. Omnes enim vidérunt eum, et conturbáti sunt. Et statim locútus est cum eis, et dixit eis: Confídite, ego sum, nolíte timére. Et ascéndit ad illos in navim, et cessávit ventus. Et plus magis intra se stupébant: non enim intellexérunt de pánibus: erat enim cor eórum obcæcátum. Et cum transfretássent, venérunt in terram Genésareth, et applicuérunt. Cumque egréssi essent de navi, contínuo cognovérunt eum: et percurréntes univérsam regiónem illam, cœpérunt in grabátis eos, qui se male habébant, circumférre ubi audiébant eum esse. Et quocúmque introíbat, in vicos vel in villas aut civitátes, in platéis ponébant infírmos, et deprecabántur eum, ut vel fímbriam vestiménti ejus tángerent: et quotquot tangébant eum, salvi fiébant.

Offertorium. Ps. 118, 154 et 125. Dómine, vivífica me secúndum elóquium tuum: ut sciam testimónia tua.

Secreta. Súscipe, Dómine, sacrifícium, cujus te voluísti dignánter immolatióne placári: præsta, quǽsumus; ut, hujus operatióne mundáti, beneplácitum tibi nostræ mentis offerámus afféctum. Per Dóminum.

Communio. Ps. 2, 11-12. Servite Dómino in timóre, et exsultáte ei cum tremóre: apprehéndite disciplínam, ne pereátis de via justa.

Postcommunio. Cœléstis vitæ múnere vegetáti, quǽsumus, Dómine: ut, quod est nobis in præsénti vita mystérium, fiat æternitátis auxílium. Per Dóminum.

Oratio super populum. Humiliáte cápita vestra Deo. Fidéles tui, Deus, per tua dona firméntur: ut éadem et percipiéndo requírant, et quæréndo sine fine percípiant. Per Dóminum.