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.
Allelúia, Regem Apostolórum Dóminum, veníte, adorémus, allelúia.
1Dómini est terra et plenitúdo eius,*
orbis terrárum et qui hábitant in eo.
2Quia ipse super mária fundávit eum*
et super flúmina firmávit eum.
3Quis ascéndet in montem Dómini,*
aut quis stabit in loco sancto eius?
4Innocens mánibus et mundo corde,†
qui non levávit ad vana ánimam suam,*
nec iurávit in dolum.
5Hic accípiet benedictiónem a Dómino*
et iustificatiónem a Deo salutári suo.
6Hæc est generátio quæréntium eum,*
quæréntium fáciem Dei Iacob.
7Attóllite, portæ, cápita vestra,†
et elevámini, portæ æternáles,*
et introíbit rex glóriæ.
8Quis est iste rex glóriæ?*
Dóminus fortis et potens, Dóminus potens in prœ́lio.
9Attóllite, portæ, cápita vestra,†
et elevámini, portæ æternáles,*
et introíbit rex glóriæ.
10Quis est iste rex glóriæ?*
Dóminus virtútum ipse est rex glóriæ.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Alleluia. The Lord is the King of apostles: come, let us adore him. Alleluia.
The Lord’s is the earth and its fullness,
the world and all who live in it.
He himself founded it upon the seas
and set it firm over the waters.
Who will climb the mountain of the Lord?
Who will stand in his holy place?
The one who is innocent of wrongdoing and pure of heart,
who has not given himself to vanities or sworn falsely.
He will receive the blessing of the Lord
and be justified by God his saviour.
This is the way of those who seek him,
seek the face of the God of Jacob.
Gates, raise your heads. Stand up, eternal doors,
and let the king of glory enter.
Who is the king of glory?
The Lord of might and power.
The Lord, strong in battle.
Gates, raise your heads. Stand up, eternal doors,
and let the king of glory enter.
Who is the king of glory?
The Lord of hosts
– he is the king of glory.
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.
* 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.
quam miro tu consílio
ascríptus es divínitus!
tristi miser suspéndio
magni gradum fastígii
Christíque amórem dénegans.
En Christi te diléctio
ad eius transfert glóriam,
Petri movénte lábia
sortésque Sancto Spíritu.
Tanto dicátus múneri,
lucem revélas géntibus
ad mortem usque, strénuus
Iesum conféssus sánguine.
Da nos, beáte Apóstole,
lætis promptísque córdibus
almus quascúmque Spíritus
vias demónstrat, pérsequi.
Sit Trinitáti glória,
quæ nobis ad cæléstia
per te concédat scándere
hymnósque ætérnos dícere. Amen.
The eternal gifts of Christ the King,
The Apostles’ glory let us sing;
And all with hearts of gladness raise
Due hymns of thankful love and praise.
For they the Church’s princes are,
Triumphant leaders in the war,
In heavenly courts a warrior band,
True lights to lighten every land.
Theirs is the steadfast faith of saints,
And hope that never yields nor faints,
The love of Christ in perfect glow
That lays the prince of this world low.
In them the Father’s glory shone,
In them the will of God the Son,
In them exults the Holy Ghost,
Through them rejoice the heavenly host.
Psalm 18 (19)
Psalm 63 (64)
Psalm 96 (97)
℣. Narravérunt laudes Dómini et virtútes eius, allelúia.
℟. Et mirabília eius quæ fecit, allelúia.
℣. They told of the glories of the Lord and of his might, alleluia.
℟. And the marvellous deeds he had done, alleluia.
Apostoli in Ecclesia primæva
In diébus illis: 12 Per manus apostolórum fiébant signa et prodígia multa in plebe; et erant unanímiter omnes in pórticu Salomónis. 13Ceterórum autem nemo audébat coniúngere se illis, sed magnificábat eos pópulus; 14 magis autem addebántur credéntes Dómino, multitúdines virórum ac mulíerum, 15 ita ut et in platéas efférrent infírmos et pónerent in léctulis et grabátis, ut, veniénte Petro, saltem umbra illíus obumbráret quemquam eórum. 16 Concurrébat autem et multitúdo vicinárum civitátum Ierúsalem, afferéntes ægros et vexátos a spirítibus immúndis, qui curabántur omnes.
17Exsúrgens autem princeps sacerdótum et omnes, qui cum illo erant, quæ est hǽresis sadducæórum, repléti sunt zelo 18 et iniecérunt manus in apóstolos et posuérunt illos in custódia pública. 19 Angelus autem Dómini per noctem apéruit iánuas cárceris et edúcens eos dixit: 20«Ite et stantes loquímini in templo plebi ómnia verba vitæ huius». 21Qui cum audíssent, intravérunt dilúculo in templum et docébant.
Advéniens autem princeps sacerdótum et, qui cum eo erant, convocavérunt concílium et omnes senióres filiórum Israel et misérunt in cárcerem, ut adduceréntur illi. 22 Cum veníssent autem minístri, non invenérunt illos in cárcere; revérsi autem nuntiavérunt 23 dicéntes: «Cárcerem invénimus clausum cum omni diligéntia et custódes stantes ad iánuas, aperiéntes autem intus néminem invénimus!». 24 Ut audiérunt autem hos sermónes, magistrátus templi et príncipes sacerdótum ambigébant de illis quidnam fíeret illud. 25 Advéniens autem quidam nuntiávit eis: «Ecce viri, quos posuístis in cárcere, sunt in templo stantes et docéntes pópulum».
26Tunc ábiens magistrátus cum minístris adducébat illos, non per vim, timébant enim pópulum, ne lapidaréntur. 27 Et cum adduxíssent illos, statuérunt in concílio. Et interrogávit eos princeps sacerdótum 28dicens: «Nonne præcipiéndo præcépimus vobis, ne docerétis in nómine isto? Et ecce replevístis Ierúsalem doctrína vestra et vultis indúcere super nos sánguinem hóminis istíus». 29Respóndens autem Petrus et apóstoli dixérunt: «Obœdíre opórtet Deo magis quam homínibus. 30Deus patrum nostrórum suscitávit Iesum, quem vos interemístis suspendéntes in ligno; 31 hunc Deus Príncipem et Salvatórem exaltávit déxtera sua ad dandam pæniténtiam Israel et remissiónem peccatórum. 32 Et nos sumus testes horum verbórum, et Spíritus Sanctus, quem dedit Deus obœdiéntibus sibi».
They all used to meet by common consent in the Portico of Solomon. No one else ever dared to join them, but the people were loud in their praise and the numbers of men and women who came to believe in the Lord increased steadily. So many signs and wonders were worked among the people at the hands of the apostles that the sick were even taken out into the streets and laid on beds and sleeping-mats in the hope that at least the shadow of Peter might fall across some of them as he went past. People even came crowding in from the towns round about Jerusalem, bringing with them their sick and those tormented by unclean spirits, and all of them were cured.
Then the high priest intervened with all his supporters from the party of the Sadducees. Prompted by jealousy, they arrested the apostles and had them put in the common gaol.
But at night the angel of the Lord opened the prison gates and said as he led them out, ‘Go and stand in the Temple, and tell the people all about this new Life.’ They did as they were told; they went into the Temple at dawn and began to preach.
When the high priest arrived, he and his supporters convened the Sanhedrin – this was the full Senate of Israel – and sent to the gaol for them to be brought. But when the officials arrived at the prison they found they were not inside, so they went back and reported, ‘We found the gaol securely locked and the warders on duty at the gates, but when we unlocked the door we found no one inside.’ When the captain of the Temple and the chief priests heard this news they wondered what this could mean. Then a man arrived with fresh news. ‘At this very moment’ he said, ‘the men you imprisoned are in the Temple. They are standing there preaching to the people.’ The captain went with his men and fetched them. They were afraid to use force in case the people stoned them.
When they had brought them in to face the Sanhedrin, the high priest demanded an explanation. ‘We gave you a formal warning’ he said ‘not to preach in this name, and what have you done? You have filled Jerusalem with your teaching, and seem determined to fix the guilt of this man’s death on us.’ In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men; it was the God of our ancestors who raised up Jesus, but it was you who had him executed by hanging on a tree. By his own right hand God has now raised him up to be leader and saviour, to give repentance and forgiveness of sins through him to Israel. We are witnesses to all this, we and the Holy Spirit whom God has given to those who obey him.’
℟. Virtúte magna reddébant Apóstoli testimónium resurrectiónis Iesu Christi, * Et grátia magna erat in ómnibus illis, allelúia.
℣. Repléti quidem Spíritu Sancto, loquebántur verbum Dei cum fidúcia, * Et grátia.
℟. The apostles continued to testify to the resurrection of the Lord Jesus with great power,* and they were all given great respect, alleluia.
℣. They were all filled with the Holy Spirit and began to proclaim the word of God boldly,* and they were all given great respect, alleluia.
Ostende, Domine, quem elegeris
In diébus illis, surgens Petrus in médio discipulórum dixit. Utpote fervens, cui grex a Christo concréditus erat, atque ut primus in choro, primus semper sermónem ordítur: Viri fratres, opórtet elígere ex nobis. Multitúdini permíttit iudícium, simul eos, qui eligebántur, venerándos reddens, seque líberans ab invídia, quæ suboríri póterat. Nam hæc magna sæpe solent párere mala.
Quid ergo? an Petrum ipsum elígere non licébat? Licébat útique; sed ne viderétur ad grátiam fácere, ábstinet. Alióquin vero nondum Spíritus párticeps erat. Et statuérunt, inquit, duos, Ioseph, qui vocabátur Bársabas, qui cognominátus est Iustus, et Matthíam. Non ipse illos státuit, sed omnes. Consílium vero ipse prótulit, osténdens non suum esse, sed iam olim in prophetía efférri. Itaque intérpres fuit, non præcéptor.
Opórtet ígitur, inquit, ex his viris qui nobíscum sunt congregáti. Vide, quómodo vult illos testes oculátos fuísse, etiámsi adventúrus esset Spíritus; áttamen magnam huius rei curam habébat.
Ex viris, inquit, qui nobíscum sunt congregáti, in omni témpore quo intrávit et exívit inter nos Dóminus Iesus. Signíficat ipsos habitásse cum illo, nec simplíciter fuísse discípulos. Nimírum a princípio multi sequebántur eum. Vide ígitur quómodo dicat: Erat unus ex duóbus qui audíerant a Ioánne, et secúti sunt Iesum.
In omni témpore, inquit, quo intrávit et exívit inter nos Dóminus Iesus, incípiens a baptísmate Ioánnis. Recte étenim, quæ prius gesta fúerant, nemo nóverat edóctus, sed a Spíritu didicérunt.
Usque in diem, inquit, qua assúmptus est a nobis, testem resurrectiónis eius nobíscum fíeri unum ex istis. Non dixit: Ceterórum testem; sed: Testem resurrectiónis, tantum. Nam fide dígnior erat is, qui dícere póterat: Qui edébat, bibébat et crucifíxus est, is ipse resurréxit. Itaque neque prætériti, neque sequéntis témporis, neque signórum testem esse oportébat, sed resurrectiónis tantum. Illa namque manifésta et in confésso erant; resurréctio autem clam facta fúerat, hisque solis nota erat.
Et simul omnes precántur, dicéntes, Tu, Dómine, qui corda nosti ómnium, osténde. Tu, non nos. Opportúne córdium cognitórem vocant: ab illo enim eléctio faciénda erat, non ab áliis. Sic confidénter loquebántur, quia oportébat omníno unum éligi. Neque dixérunt: Elige, sed osténde eléctum, —quem elégeris, inquit—, sciéntes ómnia a Deo prædefiníta esse. Et dedérunt sortes eis. Nondum enim se dignos esse putábant, qui ex sese ipsi fácerent electiónem, ídeo cúpiunt áliquo signo edocéri.
Make known to us, Lord, the one you choose
In those days, Peter, stood up in the midst of the disciples and said…. As the fiery spirit to whom the flock was entrusted by Christ and as the leader in the band of the apostles, Peter always took the initiative in speaking: My brothers, we must choose from among our number. He left the decision to the whole body, at once augmenting the honour of those elected and avoiding any suspicion of partiality. For such great occasions can easily lead to trouble.
Did not Peter then have the right to make the choice himself? Certainly he had the right, but he did not want to give the appearance of showing special favour to anyone. Besides he was not yet endowed with the Spirit. And they nominated two, we read, Joseph, who was called Barsabbas and surnamed Justus, and Matthias. He himself did not nominate them; all present did. But it was he who brought the issue forward, pointing out that it was not his own idea but had been suggested to him by a scriptural prophecy. So he was speaking not as a teacher but as an interpreter.
So, he goes on, we must choose from those men who lived in our company. Notice how insistent he is that they should be eyewitnesses. Even though the Spirit would come to ratify the choice, Peter regards this prior qualification as most important.
Those who lived in our company, he continued, all through the time when the Lord Jesus came and went among us. He refers to those who had dwelt with Jesus, not just those who had been his disciples. For of course from the very beginning many had followed him. Notice how it is written that Peter himself was one of the two who had listened to John, and followed Jesus.
All through the time when the Lord Jesus came and went among us, beginning with the baptism of John – rightly so, because no one knew what had happened before that time, although they were to know of it later through the Spirit.
Up to the day, Peter added, on which he was taken up from us – one of these must be made a witness along with us of his resurrection. He did not say “a witness of the rest of his actions” but only a witness of the resurrection. That witness would be more believable who could declare that he who ate and drank and was crucified also rose from the dead. He needed to be a witness not of the times before or after that event, and not of the signs and wonders, but only of the resurrection itself. For the rest happened by general admission, openly; but the resurrection took place secretly, and was known to these men only.
And they all prayed together, saying: You, Lord, know the hearts of men; make your choice known to us. “You,” not “we.” Appropriately they said that he knew the hearts of men, because the choice was to be made by him, not by others.
They spoke with such confidence, because someone had to be appointed. They did not say “choose” but make known to us the chosen one; the one you choose, they said, fully aware that everything was pre-ordained by God. They then drew lots. For they did not think themselves worthy to make the choice of their own accord, and therefore they wanted some sign for their instruction.
℟. Tu, Dómine, qui corda nosti ómnium,* Osténde quem elégeris accípere locum ministérii huius et apostolátus, allelúia.
℣. Dedérunt sortes eis, et cécidit sors super Matthíam, et annumerátus est cum úndecim apóstolis.* Osténde.
℟. Lord, you can read everyone’s heart:* show us whom you have chosen to take over the ministry and apostolate, alleluia.
℣. Then they drew lots. The name chosen was that of Matthias, and he was added to the group of the eleven apostles;* show us whom you have chosen to take over the ministry and apostolate, alleluia.
Te Deum laudámus:* te Dóminum confitémur.
Te ætérnum Patrem,* omnis terra venerátur.
Tibi omnes ángeli,*
tibi cæli et univérsæ potestátes:
tibi chérubim et séraphim*
incessábili voce proclámant:
Sanctus,* Sanctus,* Sanctus*
Dóminus Deus Sábaoth.
Pleni sunt cæli et terra* maiestátis glóriæ tuæ.
Te gloriósus* Apostolórum chorus,
te prophetárum* laudábilis númerus,
te mártyrum candidátus* laudat exércitus.
Te per orbem terrárum*
sancta confitétur Ecclésia,
Patrem* imménsæ maiestátis;
venerándum tuum verum* et únicum Fílium;
Sanctum quoque* Paráclitum Spíritum.
Tu rex glóriæ,* Christe.
Tu Patris* sempitérnus es Fílius.
Tu, ad liberándum susceptúrus hóminem,*
non horruísti Vírginis úterum.
Tu, devícto mortis acúleo,*
aperuísti credéntibus regna cælórum.
Tu ad déxteram Dei sedes,* in glória Patris.
Iudex créderis* esse ventúrus.
Te ergo quæsumus, tuis fámulis súbveni,*
quos pretióso sánguine redemísti.
Ætérna fac cum sanctis tuis* in glória numerári.
Haec ultima pars hymni ad libitum omitti potest:
Salvum fac pópulum tuum, Dómine,*
et bénedic hereditáti tuæ.
Et rege eos,* et extólle illos usque in ætérnum.
Per síngulos dies* benedícimus te;
et laudámus nomen tuum in sæculum,*
et in sæculum sæculi.
Dignáre, Dómine, die isto*
sine peccáto nos custodíre.
Miserére nostri, Dómine,* miserére nostri.
Fiat misericórdia tua, Dómine, super nos,*
quemádmodum sperávimus in te.
In te, Dómine, sperávi:*
non confúndar in ætérnum.
God, we praise you; Lord, we proclaim you!
You, the Father, the eternal –
all the earth venerates you.
All the angels, all the heavens, every power –
The cherubim, the seraphim –
unceasingly, they cry:
“Holy, Holy, Holy, Lord God of Hosts:
heaven and earth are full of the majesty of your glory!”
The glorious choir of Apostles –
The noble ranks of prophets –
The shining army of martyrs –
all praise you.
Throughout the world your holy Church proclaims you.
– Father of immeasurable majesty,
– True Son, only-begotten, worthy of worship,
– Holy Spirit, our Advocate.
– You are the king of glory.
– You are the Father’s eternal Son.
– You, to free mankind, did not disdain a Virgin’s womb.
– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.
– You sit at God’s right hand, in the glory of the Father.
– You will come, so we believe, as our Judge.
And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.
Number them among your chosen ones in eternal glory.
The final part of the hymn may be omitted:
Bring your people to safety, Lord, and bless those who are your inheritance.
Rule them and lift them high for ever.
Day by day we bless you, Lord: we praise you for ever and for ever.
Of your goodness, Lord, keep us without sin for today.
Have mercy on us, Lord, have mercy on us.
Let your pity, Lord, be upon us, as much as we trust in you.
In you, Lord, I trust: let me never be put to shame.
Deus, qui beátum Matthíam Apostolórum collégio sociásti, eius nobis interventióne concéde, ut, dilectiónis tuæ sorte gaudéntes, cum eléctis numerári mereámur.
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, you chose Saint Matthias by lot
to complete the number of the twelve apostles.
By his prayer, include us among your chosen ones,
since we rejoice to see
that the lot marked out for us is your love.
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.
– Deo grátias.
Let us praise the Lord.
– Thanks be to God.
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