Non enim vocávit nos Deus in immundítiam, sed in sanctificatiónem: in Christo Jesu, Dómino nostro...
Deus, qui cónspicis omni nos virtúte destítui: intérius exteriúsque custódi; ut ab ómnibus adversitátibus muniámur in córpore, et a pravis cogitatiónibus mundémur in mente. Per Dóminum.
Today is the 2nd Sunday of Lent, and the Mass is Reminiscere miserationum tuarum Domine. Whether this Mass was used on the Wednesday Ember Day, or the Wednesday Ember Day Mass used today... I ought to have re-read Dr DiPippo's post at New Liturgical Movement rather than 'saving' it, ahem*.
The Schola Saint-Cécile's page for today is here. The livret for Holy Mass is here, and those for Vespers and Benediction of the Most Blessed Sacrament are here and here.
The Roman Martyrology today, for tomorrow the 6th day before the Nones of March.
The Schola Saint-Cécile's page for today is here. The livret for Holy Mass is here, and those for Vespers and Benediction of the Most Blessed Sacrament are here and here.
The Roman Martyrology today, for tomorrow the 6th day before the Nones of March.
Statio ad Sanctam Mariam in Domnica
Introitus. Ps. 24, 6, 3 et 22. Reminíscere miseratiónum tuarum, Dómine, et misericórdiæ tuæ, quæ a sǽculo sunt: ne umquam dominéntur nobis inimíci nostri: líbera nos, Deus Israël, ex ómnibus angústiis nostris. Ps. ibid., 1-2. Ad te, Dómine, levávi ánimam meam: Deus meus, in te confído, non erubéscam. ℣. Glória Patri.
Kyrie.
Oratio. Deus, qui cónspicis omni nos virtúte destítui: interius exteriúsque custódi; ut ab ómnibus adversitátibus muniámur in córpore, et a pravis cogitatiónibus mundémur in mente. Per Dominum.
Léctio Epístolæ beáti Pauli Apóstoli ad Thessalonicénses.
1 Thess. 4, 1-7.
Fratres: Rogámus vos et obsecrámus in Dómino Jesu: ut, quemádmodum accepístis a nobis, quómodo opórteat vos ambuláre et placére Deo, sic et ambulétis, ut abundétis magis. Scitis enim, quæ præcépta déderim vobis per Dóminum Jesum. Hæc est enim voluntas Dei, sanctificátio vestra: ut abstineátis vos a fornicatióne, ut sciat unusquísque vestrum vas suum possidére in sanctifícatióne et honóre; non in passióne desidérii, sicut et gentes, quæ ignórant Deum: et ne quis supergrediátur neque circumvéniat in negótio fratrem suum: quóniam vindex est Dóminus de his ómnibus, sicut prædíximus vobis et testificáti sumus. Non enim vocávit nos Deus in immundítiam, sed in sanctificatiónem: in Christo Jesu, Dómino nostro.
Graduale. Ps. 24, 17-18. Tribulatiónes cordis mei dilatátæ sunt: de necessitátibus meis éripe me, Dómine. ℣. Vide humilitátem meam et labórem meum: et dimítte ómnia peccáta mea.
Tractus. Ps. 105, 1-1. Confitémini Dómino, quóniam bonus: quóniam in sǽculum misericórdia ejus. ℣. Quis loquétur poténtias Dómini: audítas fáciet omnes laudes ejus? ℣. Beáti, qui custódiunt judícium et fáciunt justítiam in omni témpore. ℣. Meménto nostri, Dómine, in beneplácito pópuli tui: vísita nos in salutári tuo.
✠ Sequéntia sancti Evangélii secúndum Matthǽum.
Matth, 17, 1-9.
In illo témpore: Assúmpsit Jesus Petrum, et Jacóbum, et Joánnem fratrem eius, et duxit illos in montem excélsum seórsum: et transfigurátus est ante eos. Et resplénduit fácies ejus sicut sol: vestiménta autem ejus facta sunt alba sicut nix. Et ecce, apparuérunt illis Móyses et Elías cum eo loquéntes. Respóndens autem Petrus, dixit ad Jesum: Dómine, bonum est nos hic esse: si vis, faciámus hic tria tabernácula, tibi unum, Móysi unum et Elíæ unum. Adhuc eo loquénte, ecce, nubes lúcida obumbrávit eos. Et ecce vox de nube, dicens: Hic est Fílius meus diléctus, in quo mihi bene complácui: ipsum audíte. Et audiéntes discípuli, cecidérunt in fáciem suam, et timuérunt valde. Et accéssit Jesus, et tétigit eos, dixítque eis: Súrgite, et nolíte timére. Levántes autem óculos suos, néminem vidérunt nisi solum Jesum. Et descendéntibus illis de monte, præcépit eis Jesus, dicens: Némini dixéritis visiónem, donec Fílius hóminis a mórtuis resúrgat.
Credo.
Offertorium. Ps. 118, 47 et 48. Meditábor in mandátis tuis, quæ diléxi valde: et levábo manus meas ad mandáta tua, quæ diléxi.
Secreta. Sacrifíciis præséntibus, Dómine, quǽsumus, inténde placátus: ut et devotióni nostræ profíciant et salúti. Per Dóminum.
Præfatio de Quadragesima.
Vere dignum et justum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine, sancte Pater, omnípotens ætérne Deus: Qui corporáli ieiúnio vítia cómprimis, mentem élevas, virtútem largíris et prǽmia: per Christum Dóminum nostrum. Per quem majestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Cæli cælorúmque Virtútes, ac beáta Séraphim, sócia exsultatióne concélebrant. Cum quibus et nostras voces, ut admítti iúbeas, deprecámur, súpplici confessióne dicéntes:
Sanctus, Benedictus, Agnus Dei.
Communio. Ps. 5, 2-4. Intéllege clamórem meum: inténde voci oratiónis meæ, Rex meus et Deus meus: quóniam ad te orábo, Dómine.
Postcommunio. Súpplices te rogámus, omnípotens Deus: ut quos tuis réficis sacraméntis, tibi etiam plácitis móribus dignánter deservíre concédas. Per Dóminum.
*Gregory DiPippo's commentary on the Lenten Ember Days' readings (it is included in a post by Shawn Tribe-- demonstrating yet again how certain things will stick in my head yet countless others disappear).
At the Mass of Ember Wednesday, there are two epistles, Exodus 24, 12 – 18, and 3 Kings 19, 3 – 8. In the first, Moses ascends Mount Sinai, where he beholds the vision of the glory of the Lord, preparatory to the revelation of the Law. In the second, the prophet Elijah, having fled into the desert from the persecution of Queen Jezabel, is comforted by the vision of an angel; he is strengthened by the vision to walk across the desert to Mount Sinai , (which the author of Kings calls by its other name, Horeb.) Both readings end by saying that Moses or Elijah fasted for forty days and forty nights, as did Our Lord in the desert. Moses and Elijah are therefore placed half-way between the Fast and the Transfiguration, at which they will appear again as witnesses, the Law and Prophets testifying that Christ is the Messiah who will come in glory. With the two prophets and three apostles present at the Transfiguration, the words of the Law are fulfilled that “every word will stand by the mouth of two or three witnesses.” (Deuteronomy 19, 15)
The Gospel of Ember Wednesday, Matthew 12, 38 – 50, begins with references to fasting, when the Lord speaks of the men of Nineveh who will arise and condemn the men of the present generation. Nineveh, of course, is the city that is saved from destruction by fasting, following the exhortation of the prophet Jonah. Our Lord also tells us that Jonah’s emergence from the whale is a sign of His resurrection; likewise, the Transfiguration anticipates the glory of Christ’s resurrection, as the Fathers of the Church agree.
On Ember Friday, the Church reads Saint John’s account of the healing of the sick man at the pool of Bethsaida near the Sheep-gate. (chapter 5, 1 – 15) Saint John tells us that this man was thirty-eight years old. Following the tradition of Christian exegesis, and pre-Christian Jewish exegesis, by which no detail is thought to be without significance, Saint Augustine explains in the lessons of Matins the symbolic meaning of this man’s age. The number forty symbolizes the striving for holiness in this world, as represented by the fasts of Moses, Elijah and the Lord: the Law, the Prophets and the Gospel. Christ Himself also says that the fulfillment of the Law and the Prophets is found in the two precepts of charity, love of God and love of neighbor. Therefore, the thirty-eight years of the sick man represent the lack of charity; our striving for perfection in this world is sick and incomplete if we do have charity. Saint Augustine also explains that just as the forty days of Lent represent our struggle to live in holiness in this world, the fifty days of the Easter season represent our blessedness in the next life.
The Transfiguration is then read as the Gospel of both Ember Saturday and the Second Sunday of Lent. While the Mass of the Sunday repeats the Gospel from the preceding day, the Introit, Gradual, Offertory and Communion are repeated from the Ember Wednesday, further emphasizing the links between the Ember Days and the Second Sunday of Lent. The Offertory, taken from psalm 118, refers twice to the idea of charity as an expression of the Law of the Lord, the same idea expressed by Saint Augustine ’s interpretation of the Gospel of Ember Friday. “I will meditate on thy commandments, which I have loved exceedingly, and I will lift up my hands to thy commandments, which I have loved.”
✠ ✠ ✠
Concéde, miséricors Deus, fragilitáti nostræ præsídium; ut, qui sanctæ Dei Genitrícis memóriam ágimus; intercessiónis ejus auxílio, a nostris iniquitátibus resurgámus. Per Christum Dóminum nóstrum.
Deus, a quo sancta desidéria, recta consília, et justa sunt ópera: da servis tuis illam, quam mundus dare non potest, pacem; ut et corda nostra mandátis tuis dédita, et hóstium subláta formídine, témpora sint tua protectióne tranquílla. Per Dóminum.
Deus, qui caritátis dona per grátiam Sancti Spíritus tuórum fidélium córdibus infudísti: da fámulis et famulábus tuis, pro quibus tuam deprecámur cleméntiam, salútem mentis et córporis; ut te tota virtúte díligant, et quæ tibi plácita sunt, tota dilectióne perfíciant. Per Dóminum.
Laus Deo Virginique Matri
Comments
Post a Comment