Monday 14 October 2019    (other days)
Monday of week 28 in Ordinary Time 
 or Saint Callistus, Pope, Martyr 

Office of Readings

If you have already recited the Invitatory Psalm today, you should use the alternative opening.

Dómine, lábia mea apéries.
  Et os meum annuntiábit laudem tuam.
Lord, open our lips.
  And we shall praise your name.
Ps 99:1-5

Redemptos iubet Dominus victoriæ carmen canere” (S. Athanasius).

Exsultémus Dómino et in psalmis iubilémus ei.
(repeat antiphon*)
2Iubiláte Dómino, omnis terra,*
  servíte Dómino in lætítia;
introíte in conspéctu eius*
  in exsultatióne.
3Scitóte quóniam Dóminus ipse est Deus;†
  ipse fecit nos, et ipsíus sumus,*
  pópulus eius et oves páscuæ eius.
  (repeat antiphon*)
4Introíte portas eius in confessióne,†
  átria eius in hymnis,*
  confitémini illi, benedícite nómini eius.
5Quóniam suávis est Dóminus;†
  in ætérnum misericórdia eius,*
  et usque in generatiónem et generatiónem véritas eius.
  (repeat antiphon*)
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
(repeat antiphon*)
Invitatory PsalmPsalm 99 (100)
Let us rejoice in the Lord, with songs let us praise him.
(repeat antiphon*)
Rejoice in the Lord, all the earth,
  and serve him with joy.
Exult as you enter his presence.
  (repeat antiphon*)
Know that the Lord is God.
He made us and we are his
 – his people, the sheep of his flock.
  (repeat antiphon*)
Cry out his praises as you enter his gates,
  fill his courtyards with songs.
Proclaim him and bless his name;
  for the Lord is our delight.
His mercy lasts for ever,
  his faithfulness through all the ages.
  (repeat antiphon*)
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
(repeat antiphon*)

* If you are reciting this on your own, you can choose to say the antiphon once only at the start of the psalm and not repeat it.

Ipsum nunc nobis tempus est
quo voce evangélica
ventúrus sponsus créditur,
regni cæléstis cónditor.
Occúrrunt sanctæ vírgines
óbviam tunc advéntui,
gestántes claras lámpadas,
magno lætántes gáudio.
Stultæ vero quæ rémanent
exstínctas habent lámpadas,
frustra pulsántes iánuam,
clausa iam regni régia.
Nunc vigilémus sóbrii
gestántes mentes spléndidas,
ut veniénti Dómino
digni currámus óbviam.
Dignos nos fac, rex óptime,
futúri regni glória,
ut mereámur láudibus
ætérnis te concínere. Amen.
Come, Spirit blest, with God the Son
and God the Father, ever one:
shed forth your grace within our breast
and live in us, a ready guest.
By every power, by heart and tongue,
by act and deed, your praise be sung.
Inflame with perfect love each sense,
that others’ souls may kindle thence.

Ps 72:1-12
Cur iustus vexetur

Beatus est qui non fuerit scandalizatus in me” (Mt 11, 6).

Quam bonus Israel Deus his qui recto sunt corde.
1Quam bonus rectis est Deus,*
  Deus his, qui mundo sunt corde!
2Mei autem pæne moti sunt pedes,*
  pæne effúsi sunt gressus mei,
3quia zelávi super gloriántes,*
  pacem peccatórum videns.
4Quia non sunt eis impediménta,*
  sanus et pinguis est venter eórum.
5In labóre mortálium non sunt*
  et cum homínibus non flagellántur.
6Ideo quasi torques est eis supérbia,*
  et tamquam induméntum opéruit eos violéntia.
7Prodit quasi ex ádipe iníquitas eórum,*
  erúmpunt cogitatiónes cordis.
8Subsannavérunt et locúti sunt nequítiam,*
  iniquitátem ab excélso locúti sunt.
9Posuérunt in cælo os suum,*
  et lingua eórum transívit in terra.
10Ideo in alto sedent,*
  et aquæ plenæ non pervénient ad eos.
11Et dixérunt: «Quómodo scit Deus,*
  et si est sciéntia in Excélso?».
12Ecce ipsi peccatóres et abundántes in sǽculo*
  multiplicavérunt divítias.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Quam bonus Israel Deus his qui recto sunt corde.
Psalm 72 (73)
Why should the just suffer?
How good God is to Israel, to those who are pure of heart.
How good God is to the upright,
  to those who are pure of heart!
But as for me, my feet nearly stumbled,
  my steps were on the point of going astray,
as I envied the boasters and sinners,
  envied their comfort and peace.
For them there are no burdens,
  their bellies are full and sleek.
They do not labour, like ordinary men;
  they do not suffer, like mortals.
They wear their pride like a necklace,
  their violence covers them like a robe.
Wickedness oozes from their very being,
  the thoughts of their hearts break forth:
they deride, they utter abominations,
  and from their heights they proclaim injustice.
They have set their mouth in the heavens,
  and their tongue traverses the earth.
Thus they sit in their lofty positions,
  and the flood-waters cannot reach them.
They ask, “How can God know?
  Does the Most High have any understanding?”
Behold, then, the wicked, always prosperous:
  their riches growing for ever.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
How good God is to Israel, to those who are pure of heart.

Ps 72:13-20
Risus eórum in luctum convertétur et gáudium in mærórem.
13Et dixi: «Ergo sine causa mundávi cor meum*
  et lavi in innocéntia manus meas;
14et fui flagellátus tota die,*
  et castigátio mea in matutínis».
15Si dixíssem: «Loquar ut illi»,*
  ecce generatiónem filiórum tuórum prodidíssem.
16Et cogitábam, ut cognóscerem hoc;*
  labor erat in óculis meis,
17donec intrávi in sanctuárium Dei*
  et intelléxi novíssima eórum.
18Verúmtamen in lúbrico posuísti eos,*
  deiecísti eos in ruínas.
19Quómodo facti sunt in desolatiónem!*
  Súbito defecérunt, periérunt præ horróre.
20Velut sómnium evigilántis, Dómine,*
  surgens imáginem ipsórum contémnes.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Risus eórum in luctum convertétur et gáudium in mærórem.
Psalm 72 (73)
Their rejoicing will be turned to weeping, their joy to sorrow.
I said, “It was pointless to purify my heart,
  to wash my hands in innocence –
for still I suffered all through the day,
  still I was punished every morning.”
If I had said, “I will speak like them,”
  I would have betrayed the race of your children.
I pondered and tried to understand:
  my eyes laboured to see –
until I entered God’s holy place
  and heard how they would end.
For indeed you have put them on a slippery surface
  and have thrown them down in ruin.
How they are laid waste!
  How suddenly they fall and perish in terror!
You spurn the sight of them, Lord,
  as a dream is abandoned when the sleeper awakes.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
Their rejoicing will be turned to weeping, their joy to sorrow.

Ps 72:21-28
Qui elóngant se a te períbunt; mihi autem adhærére Deo bonum est.
21Quia exacerbátum est cor meum,*
  et renes mei compúncti sunt;
22et ego insípiens factus sum et nescívi:*
  ut iuméntum factus sum apud te.
23Ego autem semper tecum;*
  tenuísti manum déxteram meam.
24In consílio tuo dedúces me*
  et póstea cum glória suscípies me.
25Quis enim mihi est in cælo?*
  Et tecum nihil vólui super terram.
26Defécit caro mea et cor meum;*
  Deus cordis mei, et pars mea Deus in ætérnum.
27Quia ecce, qui elóngant se a te, períbunt,*
  perdidísti omnes, qui fornicántur abs te.
28Mihi autem adhærére Deo bonum est,*
  pónere in Dómino Deo spem meam,
ut annúntiem omnes operatiónes tuas*
  in portis fíliæ Sion.
Glória Patri et Fílio*
  et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
  et in sǽcula sæculórum.
Qui elóngant se a te períbunt; mihi autem adhærére Deo bonum est.
Psalm 72 (73)
All those who abandon you shall perish; but to be near God is my happiness.
My heart was sore, my being was troubled –
  I was a fool, I knew nothing;
  I was like a dumb beast before you.
But still I stay with you:
  you hold my right hand.
You lead me according to your counsel,
  until you raise me up in glory.
For who else is for me, in heaven?
  On earth, I want nothing when I am with you.
My flesh and heart are failing,
  but it is God that I love:
  God is my portion for ever.
Behold, those who abandon you will perish:
  you have condemned all who go whoring away from you.
But for myself, I take joy in clinging to God,
  in putting my trust in the Lord, my God,
to proclaim your works at the gates of the daughters of Zion.
Glory be to the Father and to the Son
  and to the Holy Spirit,
as it was in the beginning,
  is now, and ever shall be,
  world without end.
All those who abandon you shall perish; but to be near God is my happiness.

℣. Quam dúlcia fáucibus meis elóquia tua, Dómine.
℟. Super mel ori meo.
℣. Your promise is sweet to my taste, Lord.
℟. It is sweeter than honey in the mouth.

Lectio prior
De libro Aggǽi prophétæ 2, 10-23
Benedictiones futuræ. Promissiones Zorobabel factæ
10In vicésima et quarta noni mensis, in anno secúndo Daríi, factum est verbum Dómini ad Aggǽum prophétam dicens: 11«Hæc dicit Dóminus exercítuum: Intérroga sacerdótes legem dicens: 12Si túlerit homo carnem sanctificátam in ora vestiménti sui et tetígerit de summitáte eius panem aut pulméntum aut vinum aut óleum aut omnem cibum, numquid sanctificábitur?». Respondéntes autem sacerdótes dixérunt: «Non». 13Et dixit Aggǽus: «Si tetígeris pollútus cadávere ómnia hæc, numquid contaminabúntur?». Et respondérunt sacerdótes et dixérunt: «Contaminabúntur». 14Et respóndit Aggǽus et dixit: «Sic pópulus iste et sic gens ista ante fáciem meam, dicit Dóminus, et sic omne opus mánuum eórum et ómnia, quæ ófferunt ibi, contamináta sunt.
  15Et nunc pónite corda vestra a die hac et supra: Antequam ponerétur lapis super lápidem in templo Dómini, 16quid fuístis? Cum accederétis ad acérvum vigínti modiórum, erant decem; cum intrarétis ad tórcular, ut haurirétis quinquagínta lagénas, erant vigínti. 17Percússi vos ariditáte et rubígine et grándine ómnia ópera mánuum vestrárum, et non fuit in vobis qui reverterétur ad me, dicit Dóminus. 18Pónite corda vestra ex die ista et in futúrum, a die vicésima et quarta noni mensis, a die, qua fundaménta iacta sunt templi Dómini, pónite super cor vestrum. 19Numquid adhuc semen in hórreo est, et adhuc vínea et ficus et malogranátum et lignum olívæ non portávit fructum? Ex die hac benedícam».
  20Et factum est verbum Dómini secúndo ad Aggǽum in vicésima et quarta mensis dicens: 21«Lóquere ad Zoróbabel ducem Iudæ dicens: Ego movébo cælum páriter et terram 22et subvértam sólium regnórum et cónteram fortitúdinem regnórum géntium et subvértam quadrígam et ascensóres eius; et descéndent equi et ascensóres eórum, unusquísque percússus gládio fratris sui. 23In die illo, dicit Dóminus exercítuum, assúmam te, Zoróbabel fili Saláthiel, serve meus, dicit Dóminus, et ponam te quasi signáculum, quia te elégi», dicit Dóminus exercítuum.
First ReadingHaggai 2:10-23 ©
The promises made to Zerubbabel
On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the Lord was addressed to the prophet Haggai as follows, ‘The Lord of Hosts says this: Ask the priests for a decision on this question, “If a man carries consecrated meat in the fold of his gown and with this fold touches bread, broth, wine, or food of any kind, does such food become holy?”’ The priests answered, ‘No, it does not.’ Haggai then said, ‘If a man made unclean by contact with a corpse touches any of this, does it become unclean?’ The priests answered, ‘Yes, it does.’ Haggai then spoke out. ‘It is the same with this people,’ he said, ‘the same with this nation as I see it – it is the Lord who speaks – the same with everything they turn their hands to; and what they offer here is unclean.
  ‘Reflect carefully from today onwards. Before one stone had been laid on another in the sanctuary of the Lord, what state were you in? A man would come to a twenty-measure heap and there would be ten; he would come to a vat to draw fifty measures and there would be twenty. I struck with blight and mildew and hail everything you turned your hands to. And still you would not return to me – it is the Lord who speaks. Reflect carefully from today onwards (from the twenty-fourth day of the ninth month, from the day the foundation of the sanctuary of the Lord was laid, think carefully) if grain is still short in the barn, and if vine and fig tree, pomegranate and olive, still bear no fruit. From today onwards I intend to bless you.’
  On the twenty-fourth day of the month the word of the Lord was addressed a second time to Haggai, as follows, ‘Speak to Zerubbabel, the high commissioner of Judah. Say this, “I am going to shake the heavens and the earth. I will overturn the thrones of kingdoms and destroy the power of the kings of the nations. I will overthrow the chariots and their charioteers; horses and their riders will be brought down; they shall fall, each to the sword of his fellow. When that day comes – it is the Lord of Hosts who speaks – I will take you, Zerubbabel son of Shealtiel, my servant – it is the Lord of Hosts who speaks – and make you like a signet ring. For I have chosen you – it is the Lord of Hosts who speaks.”’
ResponsoriumAg 2, 7. 9 b
℟. Movébo omnes gentes et vénient thesáuri cunctárum géntium;* Implébo domum istam glória.
℣. Et in loco isto dabo pacem, dicit Dóminus exercítuum.* Implébo.
ResponsoryHg 2:6-7,9
℟. I will shake heaven and earth,* and the treasure of all nations shall be laid bare.
℣. The glory of this temple shall be surprisingly great, and this place will know peace and prosperity,* and the treasure of all nations shall be laid bare.

Lectio altera
Ex Tractátu sancti Fulgéntii Ruspénsis epíscopi Contra Fabiánum (Cap. 28, 16-19: CCL 91 A, 813-814)
Participatio corporis et sanguinis Domini sanctificat nos
Illud implétur in sacrifíciis offeréndis, quod ipsum Salvatórem nostrum præcepísse beátus testátur Apóstolus dicens: Quóniam Dóminus Iesus in qua nocte tradebátur accépit panem et grátias agens fregit et dixit: Hoc est corpus meum pro vobis; hoc fácite in meam commemoratiónem. Simíliter et cálicem postquam cenávit, dicens: Hic calix novum testaméntum est in meo sánguine; hoc fácite, quotiescúmque bibétis, in meam commemoratiónem. Quotiescúmque enim manducábitis panem hunc et cálicem bibétis, mortem Dómini annuntiábitis donec véniat.
  Ideo ígitur sacrifícium offértur, ut mors Dómini annuntiétur et eius fiat commemorátio, qui pro nobis pósuit ánimam suam. Ipse autem ait: Maiórem hac dilectiónem nemo habet quam ut ánimam suam quis ponat pro amícis suis. Quóniam ergo Christus pro nobis caritáte mórtuus est, cum témpore sacrifícii commemoratiónem mortis eius fácimus, caritátem nobis tríbui per advéntum Sancti Spíritus postulámus; hoc supplíciter exorántes, ut per ipsam caritátem qua pro nobis Christus crucifígi dignátus est, nos quoque grátia Sancti Spíritus accépta, mundum crucifíxum habére et mundo crucifígi possímus; imitantésque Dómini nostri mortem, sicut Christus, quod mórtuus est peccáto, mórtuus est semel, quod autem vivit, vivit Deo, étiam nos in novitáte vitæ ambulémus; et múnere caritátis accépto, moriámur peccáto et vivámus Deo.
  Cáritas enim Dei diffúsa est in córdibus nostris per Spíritum Sanctum, qui datus est nobis. Nam et ipsa participátio córporis et sánguinis Dómini, cum eius panem manducámus et cálicem bíbimus, hoc útique nobis insínuat, ut moriámur mundo et vitam nostram abscónditam habeámus cum Christo in Deo, carnémque nostram crucifigámus cum vítiis et concupiscéntiis suis.
  Sic fit ut omnes fidéles, qui Deum et próximum díligunt, etiámsi non bibant cálicem corpóreæ passiónis, bibant tamen cálicem domínicæ caritátis; quo inebriáti, membra sua quæ sunt super terram mortíficent et indúti Dóminum Iesum Christum, carnis curam non fáciant in desidériis; neque contempléntur quæ vidéntur, sed quæ non vidéntur. Sic enim calix Dómini bíbitur, dum sancta cáritas custodítur; sine qua, si corpus suum quisquam tradíderit ut árdeat, nihil ei prodest. Dono autem caritátis hoc nobis confértur, ut hoc in veritáte simus, quod in sacrifício mýstice celebrámus.
Second Reading
St Fulgentius of Ruspe's Tract against Fabian
Sharing in the body and blood of the Lord sanctifies us
When we offer the sacrifice the words of our Saviour are fulfilled just as the blessed Apostle Paul reported them: On the same night he was betrayed the Lord Jesus took some bread, and thanked God for it and broke it, and said: ‘This is my body, which is for you: do this as a memorial of me.’ In the same way he took the cup after supper, and said, ‘This cup is the new covenant in my blood. Whenever you drink it, do this as a memorial of me.’ Until the Lord comes, therefore, every time you eat this bread and drink this cup, you are proclaiming his death.
  So the sacrifice is offered to proclaim the death of the Lord and to be a commemoration of him who laid down his life for us. He himself has said: A man can have no greater love than to lay down his life for his friends. So, since Christ died for us, out of love, it follows that when we offer the sacrifice in commemoration of his death, we are asking for love to be given us by the coming of the Holy Spirit. We beg and we pray that just as through love Christ deigned to be crucified for us, so we may receive the grace of the Holy Spirit; and that by that grace the world should be a dead thing in our eyes and we should be dead to the world, crucified and dead. We pray that we should imitate the death of our Lord. Christ, when he died, died, once for all, to sin, so his life now is life with God. We pray, therefore, that in imitating the death of our Lord we should walk in newness of life, dead to sin and living for God.
  The love of God is poured into our hearts by the Holy Spirit, who has been sent to us. When we share in the Lord’s body and blood, when we eat his bread and drink his cup, this truly means that we die to the world and have our hidden life with Christ in God, crucifying our flesh and its weaknesses and its desires.
  Thus it is that all the faithful who love God and their neighbour drink the cup of the Lord’s love even if they do not drink the cup of bodily suffering. Soaked through with that drink, they mortify the flesh in which they walk this earth. Putting on the Lord Jesus Christ like a cloak, their desires are no longer those of the body. They do not contemplate what can be seen but what is invisible to the eyes. This is how the cup of the Lord is drunk when divine love is present; but without that love, you may even give your body to be burned and still it will do you no good. What the gift of love gives us is the chance to become in truth what we celebrate as a mystery in the sacrifice.
Cf. Lc 22, 19; Io 6, 58
℟. Accépit Iesus panem, grátias egit et fregit; et dedit eis dicens:* Hoc est corpus meum, quod pro vobis datur; hoc fácite in meam commemoratiónem.
℣. Hic est panis qui de cælo descéndit; qui mandúcat hunc panem, vivet in ætérnum.* Hoc est.
℟. Jesus took some bread, and when he had given thanks, broke it and gave it to his disciples, saying:* This is my body which will be given for you; do this in memory of me.
℣. This is the bread come down from heaven: anyone who eats this bread shall live for ever.* This is my body which will be given for you; do this in memory of me.

  Tua nos, quǽsumus, Dómine, grátia semper et prævéniat et sequátur ac bonis opéribus iúgiter præstet esse inténtos.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Let us pray.
Lord God,
  open our hearts to your grace.
Let it go before us and be with us,
  that we may always be intent upon doing your will.
Through our Lord Jesus Christ, your Son,
  who lives and reigns with you in the unity of the Holy Spirit,
  one God, for ever and ever.

Benedicámus Dómino.
– Deo grátias.
Let us praise the Lord.
– Thanks be to God.

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