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Dómine, lábia mea apéries.
Et os meum annuntiábit laudem tuam.
Lord, open our lips.
And we shall praise your name.
Regem Apostolórum Dóminum, veníte, adorémus.
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.
The Lord is the King of apostles: come, let us adore him.
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.
O sempitérnæ cúriæ
regis suprémi príncipes,
quos ipse Iesus édocens
donávit orbi Apóstolos,
Supérna vos Ierúsalem,
lucérna cuius Agnus est,
gemmas micántes póssidet,
præclára vos fundámina.
Vos et celébrat grátulans
nunc sponsa Christi Ecclésia,
quam sermo vester éxciit,
quam consecrástis sánguine.
Cadéntibus cum sǽculis
iudex Redémptor séderit,
qua laude vos sedébitis,
senátus altæ glóriæ!
Nos ergo vestra iúgiter
prex adiuvándo róboret,
fudístis ut quæ sémina
in grana cæli flóreant.
Ætérna Christo glória,
qui fecit esse núntios
vos Patris, atque Spíritus
replévit almo númine. 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.
℟. Et mirabília eius quæ fecit.
℣. They told of the glories of the Lord and of his might.
℟. And the marvellous deeds he had done.
Apostoli prædicant crucem
Fratres: 1,18Verbum crucis pereúntibus quidem stultítia est, his autem, qui salvi fiunt, id est nobis, virtus Dei est. 19Scriptum est enim:
et prudéntiam prudéntium
20Ubi sápiens? Ubi scriba? Ubi conquisítor huius sǽculi? Nonne stultam fecit Deus sapiéntiam huius mundi? 21Nam quia in Dei sapiéntia non cognóvit mundus per sapiéntiam Deum, plácuit Deo per stultítiam prædicatiónis salvos fácere credéntes. 22Quóniam et Iudǽi signa petunt et Græci sapiéntiam quærunt, 23nos autem prædicámus Christum crucifíxum, Iudǽis quidem scándalum, géntibus autem stultítiam; 24ipsis autem vocátis, Iudǽis atque Græcis, Christum Dei virtútem et Dei sapiéntiam, 25quia quod stultum est Dei, sapiéntius est homínibus et, quod infírmum est Dei, fórtius est homínibus.
26Vidéte enim vocatiónem vestram, fratres, quia non multi sapiéntes secúndum carnem, non multi poténtes, non multi nóbiles; 27sed, quæ stulta sunt mundi, elégit Deus, ut confúndat sapiéntes, et infírma mundi elégit Deus, ut confúndat fórtia, 28et ignobília mundi et contemptibília elégit Deus, quæ non sunt, ut ea, quæ sunt, destrúeret, 29ut non gloriétur omnis caro in conspéctu Dei. 30Ex ipso autem vos estis in Christo Iesu, qui factus est sapiéntia nobis a Deo et iustítia et sanctificátio et redémptio, 31ut quemádmodum scriptum est:
in Dómino gloriétur».
2,1Et, ego, cum veníssem ad vos, fratres, veni non per sublimitátem sermónis aut sapiéntiæ annúntians vobis mystérium Dei. 2Non enim iudicávi scire me áliquid inter vos nisi Iesum Christum et hunc crucifíxum. 3Et ego in infirmitáte et timóre et tremóre multo fui apud vos, 4et sermo meus et prædicátio mea non in persuasibílibus sapiéntiæ verbis, sed in ostensióne Spíritus et virtútis, 5ut fides vestra non sit in sapiéntia hóminum sed in virtúte Dei.
The apostles preach the Cross
The language of the cross may be illogical to those who are not on the way to salvation, but those of us who are on the way see it as God’s power to save. As scripture says: I shall destroy the wisdom of the wise and bring to nothing all the learning of the learned. Where are the philosophers now? Where are the scribes? Where are any of our thinkers today? Do you see now how God has shown up the foolishness of human wisdom? If it was God’s wisdom that human wisdom should not know God, it was because God wanted to save those who have faith through the foolishness of the message that we preach. And so, while the Jews demand miracles and the Greeks look for wisdom, here are we preaching a crucified Christ; to the Jews an obstacle that they cannot get over, to the pagans madness, but to those who have been called, whether they are Jews or Greeks, a Christ who is the power and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.
Take yourselves for instance, brothers, at the time when you were called: how many of you were wise in the ordinary sense of the word, how many were influential people, or came from noble families? No, it was to shame the wise that God chose what is foolish by human reckoning, and to shame what is strong that he chose what is weak by human reckoning; those whom the world thinks common and contemptible are the ones that God has chosen – those who are nothing at all to show up those who are everything. The human race has nothing to boast about to God, but you, God has made members of Christ Jesus and by God’s doing he has become our wisdom, and our virtue, and our holiness, and our freedom. As scripture says: if anyone wants to boast, let him boast about the Lord.
As for me, brothers, when I came to you, it was not with any show of oratory or philosophy, but simply to tell you what God had guaranteed. During my stay with you, the only knowledge I claimed to have was about Jesus, and only about him as the crucified Christ. Far from relying on any power of my own, I came among you in great ‘fear and trembling’ and in my speeches and the sermons that I gave, there were none of the arguments that belong to philosophy; only a demonstration of the power of the Spirit. And I did this so that your faith should not depend on human philosophy but on the power of God.
℟. Ambulans Dóminus iuxta mare Galilǽæ, vidit Petrum et Andréam mitténtes rete in mare et ait illis:* Veníte post me, fáciam vos piscatóres hóminum.
℣. Erant enim piscatóres et ait illis.* Veníte.
℟. As he walked by the Sea of Galilee, the Lord saw Peter and Andrew casting a net into the sea, and he called to them:* Follow me, and I will make you fishers of men.
℣. They were fishermen, and so he said to them,* Follow me, and I will make you fishers of men.
Andréas, cum apud Iesum mansísset multáque didicísset, non thesáurum in se abscóndit, sed festínat et currit ad fratrem eius, ipsum consórtem redditúrus. Animadvérte enim quid hic fratri suo díxerit: Invénimus Messíam, quod interpretátum est Christus. Viden’ quo pacto quæ brevi témpore didícerat, hinc osténdat? Nam et Magístri virtútem declárat, qui hoc ipsis suáserit, et ipsórum stúdium diligentiámque, qui hæc iam a princípio curárent. Hoc quippe verbum est ánimæ advéntum eius summe desiderántis, et de cælo ventúrum exspectántis gaudióque exsultántis, postquam appáruit, atque festinántis tantam rem céteris nuntiáre. Hoc fratérnæ erat benevoléntiæ, amícæ cognatiónis, sincéri afféctus, in spiritálibus manum mútuo porrígere.
Animadvérte autem, vel a princípio, morígerum facilémque Petri ánimum. Statim nihílque morátus accúrrit. Addúxit eum, inquit, ad Iesum. Sed nemo facilitátem eius damnet, quod sine multo exámine verbum accéperit. Verisímile enim est fratrem hæc ipsi accuráte et plúribus narrásse; verum evangelístæ ubíque multa compéndio narrant, brevitáti studéntes. Alióquin autem non dicit eum statim credidísse, sed: Addúxit eum ad Iesum, ipsi traditúrus eum, ut ómnia ab illo edísceret: nam álius quoque discípulus áderat, et ad hæc concurrébat.
Quod si Ioánnes Baptísta, cum dixit: Agnus est et in Spíritu baptízat, clariórem hac de re doctrínam a Christo excipiéndam relíquit, multo magis Andréas id effécit, qui non ad totum explicándum suffícere censebátur, sed ad ipsum lucis fontem dedúxit fratrem, ita festínum et gaudéntem, ut ne tantíllum quidem cunctarétur.
We have found the Messiah
After Andrew had stayed with Jesus and had learned much from him, he did not keep this treasure to himself, but hastened to share it with his brother. Notice what Andrew said to him: We have found the Messiah, that is to say, the Christ. Notice how his words reveal what he has learned in so short a time. They show the power of the master who has convinced them of this truth. They reveal the zeal and concern of men preoccupied with this question from the very beginning. Andrew’s words reveal a soul waiting with the utmost longing for the coming of the Messiah, looking forward to his appearing from heaven, rejoicing when he does appear, and hastening to announce so great an event to others. To support one another in the things of the spirit is the true sign of good will between brothers, of loving kinship and sincere affection.
Notice, too, how, even from the beginning, Peter is docile and receptive in spirit. He hastens to Jesus without delay. He brought him to Jesus, says the evangelist. But Peter must not be condemned for his readiness to accept Andrew’s word without much weighing of it. It is probable that his brother had given him, and many others, a careful account of the event; the evangelists, in the interest of brevity, regularly summarise a lengthy narrative. Saint John does not say that Peter believed immediately, but that he brought him to Jesus. Andrew was to hand him over to Jesus, to learn everything for himself. There was also another disciple present, and he hastened with them for the same purpose.
When John the Baptist said: This is the Lamb, and he baptizes in the Spirit, he left the deeper understanding of these things to be received from Christ. All the more so would Andrew act in the same way, since he did not think himself able to give a complete explanation. He brought his brother to the very source of light, and Peter was so joyful and eager that he would not delay even for a moment.
℟. Mox ut vocem Dómini prædicántis audívit beátus Andréas, relíctis rétibus, quorum usu actúque vivébat,* Ætérnæ vitæ secútus est prǽmia largiéntem.
℣. Hic est, qui pro amóre Christi et pro lege eius sustínuit passiónem.* Ætérnæ vitæ.
℟. Immediately Andrew heard the Lord preaching, he left the nets by which he earned his living* and followed the giver of eternal life.
℣. Andrew endured his suffering for love of Christ and his law,* and followed the giver of eternal life.
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.
Maiestátem tuam, Dómine, supplíciter exorámus, ut, sicut Ecclésiæ tuæ beátus Andréas apóstolus éxstitit prædicátor et rector, ita apud te sit pro nobis perpétuus intercéssor.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Let us pray.
you called Saint Andrew, your apostle,
to preach the gospel and to guide your Church.
We humbly pray
that he may always plead for us in your presence.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
– Deo grátias.
Let us praise the Lord.
– Thanks be to God.
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