1 Corinthians 11:23–24

The Lord Jesus Christ, on the night he was betrayed, took bread and, giving thanks, broke it and said: take and eat. This is my Body, which will be given up for you.

[℟. Thanks be to God.]

Responsory

℟. A man once gave a great feast and sent his servant at the hour of the feast to tell those invited to come, * because all was prepared. [Cf. Luke 14:16–17]

℣. Come eat my bread and drink the wine which I have mixed for you. [Prov 9:5] * Because all was prepared. Glory be to the Father, and to the Son, and to the Holy Spirit. * Because all was prepared.

Sung to Virgo flagellatur from the feast of St. Catherine.

Hymn

Pange lingua gloriosi corporis mysterium

Praise, my tongue, the mystery of the glorious Body and of the precious Blood, which the King of nations, fruit of a noble womb, poured out in ransom of the world.

Given to us, born to us from a pure Virgin, and having lived in the world, the seed of his word having been scattered, he closed in a wondrous way his span of life.

At the night of the last supper, reclining with his brothers, the law of permitted foods having been fully observed, he gives himself as food with his own hands to the group of twelve.

The Word made flesh changes true bread into Flesh by a word. And pure wine becomes Christ’s Blood. And if the sense fails, only faith suffices to convince the sincere heart.

Therefore let us eagerly venerate such a great sacrament. Let the old example cede to the new rite. Let faith render assistance to the limitations of the senses.

To the Father, and to the Son be praise and jubilation, salvation, honor, strength, and blessing. To the One who proceeds from them both be equal praise. Amen.

Sung to Pange lingua gloriosi praelium certaminis from the feast of the Passion of the Lord.

Versicle

[Wis 16:20–21]

℣. You have furnished them with the bread of heaven, alleluia.

℟. Having in it every delight, alleluia.¹

Magnificat

Luke 1:46–55

Antiphon for the Magnificat. O how kind is your Spirit Lord, who, to show your sweetness towards your children, provides the sweetest bread from heaven, filling the hungry with good things, sending the haughty rich away empty. [Cf. Wis 12:1; 16:21; Luke 1:53]

Sung to O Christi pietas from the feast of St. Nicholas.

My soul * magnifies the Lord.

And my spirit has rejoiced * in God my Savior.

Because he has regarded the humility of his handmaid; * for behold from henceforth all generations shall call me blessed.

Because he who is mighty, has done great things to me; * and holy is his name.

And his mercy is from generation unto generations, * to those who fear him.

He has showed might in his arm: * he has scattered the proud in the conceit of their heart.

He has put down the mighty from their seat, * and has exalted the humble.

He has filled the hungry with good things; * and the rich he has sent empty away.

He has received Israel his servant, * being mindful of his mercy:

as he spoke to our fathers, * to Abraham and to his seed forever.

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. Amen. * ℟. Ant.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

Compline

[℣.Grant, Lord, a blessing.¹Benediction. May almighty God grant us a quiet night and a perfect end. Amen.

Brothers: be sober and watch: because your adversary the devil, as a roaring lion, goes about seeking whom he may devour. Resist him, strong in faith.

℣. But you, O Lord, have mercy upon us.℟. Thanks be to God.

℣. Our help is in the name of the Lord,℟. Who made heaven and earth.

Our Father, etc.I confess, etc.

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. Amen.

May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins. Amen.

℣. Turn us then, O God, our savior:℟. And let your anger cease from us.

℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. Savior, have mercy on those singing the salubrious mystery of holy Zion, and to those standing by; give favor to your devoted ones and grant that it may profit the souls of all people.¹

Psalms 4, 30 (31), 90 (91), & 133 (134)

[Psalm 4] When I called upon him, the God of my justice heard me: * when I was in distress, you have enlarged me.

Have mercy on me: * and hear my prayer.

O you sons of men, how long will you be dull of heart? * why do you love vanity, and seek after lying?

Know also that the Lord has made his holy one wonderful: * the Lord will hear me when I shall cry unto him.

Be angry, and sin not: * the things you say in your hearts, be sorry for them upon your beds.

Offer up the sacrifice of justice, and trust in the Lord: * many say, who shows us good things?

The light of your countenance, O Lord, is signed upon us: * you have given gladness in my heart.

By the fruit of their corn, their wine and oil, * they are multiplied.

In peace in the selfsame * I will sleep, and I will rest:

for you, O Lord, singularly * have settled me in hope.

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. Amen.

[Psalm 30:2–6 (31:1–5)] In you, O Lord, I have hoped, let me never be confounded: * deliver me in your justice.

Bow down your ear to me: * make haste to deliver me.

Be unto me a God, a protector, and a house of refuge, * to save me.

For you are my strength and my refuge; * and for your name’s sake you will lead me, and nourish me.

You will bring me out of this snare, which they have hidden for me: * for you are my protector.

Into your hands I commend my spirit: * you have redeemed me, O Lord, the God of truth.

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. Amen.

[Psalm 90 (91)] He who dwells in the aid of the most High, * shall abide under the protection of the God of Jacob.

He shall say to the Lord: you are my protector, and my refuge: * my God, in him will I trust.

For he has delivered me from the snare of the hunters: * and from the sharp word.

He will overshadow you with his shoulders: * and under his wings you shall trust.

His truth shall compass you with a shield: * you shall not be afraid of the terror of the night.

Of the arrow that flies in the day, of the business that walks about in the dark: * of invasion, or of the noonday devil.

A thousand shall fall at your side, and ten thousand at your right hand: * but it shall not come near you.

But you shall consider with your eyes: * and shall see the reward of the wicked.

Because you, O Lord, are my hope: * you have made the most High your refuge.

There shall no evil come to you: * nor shall the scourge come near your dwelling.

For he has given his angels charge over you; * to keep you in all your ways.

In their hands they shall bear you up: * lest you dash your foot against a stone.

You shall walk upon the asp and the basilisk: * and you shall trample under foot the lion and the dragon.

Because he hoped in me I will deliver him: * I will protect him because he has known my name.

He shall cry to me, and I will hear him: * I am with him in tribulation, I will deliver him, and I will glorify him.

I will fill him with length of days; * and I will show him my salvation.

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. Amen.

[Psalm 133 (134)] Behold now, bless the Lord, * all you servants of the Lord:

Who stand in the house of the Lord, * in the courts of the house of our God.

In the nights lift up your hands to the holy places, * and bless the Lord.

May the Lord out of Zion bless you, * he who made heaven and earth.

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. Amen. * ℟. Ant.

[Jeremiah 14:9]

[But you, O Lord, are among us, and your name is called upon by us: forsake us not, O Lord our God.℟. Thanks be to God.

℟. Into your hands, O Lord, * do I commend my spirit.℟. Into your hands, O Lord, * do I commend my spirit.℣. For you have redeemed us, O Lord, God of truth.℟. I commend my spirit.Glory be, etc.℟. Into your hands, O Lord, * do I commend my spirit.]

Hymn

Before the ending of the day,¹Creator of the world, we prayThat with your wonted favor thouWouldst be our guard and keeper now.

From all ill dreams defend our eyes,From nightly fears and fantasies;Tread under foot our ghostly foe,That no pollution we may know.

All honor, laud, and glory be,O Jesu, Virgin-born, to thee;Whom with the Father we adore,And Holy Spirit, for evermore.Amen.

Versicle

[Psalm 16 (17):8]

℣. Keep us, Lord, as the apple of thine eye.℟. Protect us under the shadow of your wings.

Nunc dimittis

Luke 2:29–32

Antiphon for the Nunc dimittis. O wonderful mystery, one consumes the Lord. The highest meal of eternal salvation has been obtained. Through it the poor man becomes rich in all good things. Holy Jesus, sweet Jesus Christ, strong and good shepherd, you who know all things and prevail, who thus nourishes mortals here, make us live with you. Alleluia, alleluia, alleluia.¹

Now you shall dismiss your servant, O Lord, * according to your word in peace;

because my eyes have seen * your salvation,

which you have prepared * before the face of all peoples:

a light to the revelation of the Gentiles, * and the glory of your people Israel.

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. Amen. * ℟. Ant.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who refreshes us in this mortal life with celestial bread, grant, we ask that we may always praise the vision of him in eternal glory. Who lives and reigns with God the Father in the unity of the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.

Benediction. May the almighty and merciful Lord, the Father, the Son and the Holy Spirit, bless us and keep us.℟. Amen.

Final Antiphon of the Blessed Virgin Mary

Hail holy Queen, Mother of Mercy,our life, our sweetness, and our hope.To you do we cry, poor banished children of Eve.To you do we send up our sighs, mourning and weepingIn this valley of tears.Turn then, most gracious Advocate,thine eyes of mercy toward us.And after this our exile show unto usthe blessed fruit of your womb, Jesus.O clement, O loving, O sweet Virgin Mary.

℣. Pray for us, O Holy Mother of God.℟. That we may be made worthy of the promises of Christ.

Let us pray. O almighty, everlasting God, who by the cooperation of the Holy Spirit, did prepare the body and soul of Mary, glorious Virgin and Mother, to become a worthy dwelling for your Son; grant that we who rejoice in her commemoration may, by her gracious intercession, be delivered from present evils and from everlasting death. Through the same Christ our Lord. Amen.

℣. May the divine assistance remain with us always.℟. Amen.]

Matins

[℣. O Lord, open my lips.℟. And my mouth shall declare your praise.

℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Invitatory (Psalm 94 [95])

Invitatory. Let us adore Christ the king, the Lord of all peoples, who gives nourishment of the spirit to those who eat. [Cf. Ps 21 (22):29]

Sung to Christum regem regum adoremus from the feast of St. Andrew.

Come let us praise the Lord with joy: let us joyfully sing to God our savior. Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms. * ℟. Ant.

For the Lord is a great God, and a great King above all gods. For in his hand are all the ends of the earth: and the heights of the mountains are his. * ℟. Ant.

For the sea is his, and he made it: and his hands formed the dry land. Come let us adore and fall down: and weep before the Lord that made us. For he is the Lord our God: and we are the people of his pasture and the sheep of his hand. * ℟. Ant.

Today if you shall hear his voice, harden not your hearts: as in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works. * ℟. Ant.

Forty years long was I offended with that generation, and I said: these always err in heart. And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest. * ℟. Ant.

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. Amen. * ℟. Ant.

Hymn

Sacris solemniis

Let joys be joined with the sacred solemnities, and let prayers sound from our hearts. Let the old depart, let all things be new, hearts, voices, and works.

The night of last supper is recalled, in which Christ is believed to have given to his brethren lamb and unleavened bread, according to the rights granted to the forefathers.

The meal completed, after the symbolic lamb, the divine Body was given to his disciples, entirely to all, entirely to each, by his own hands, this we proclaim.

He gave to the weak the meal of his Body, and he gave to the sorrowful the drink of his Blood, saying: take the vessel which I give; all of you drink from it.

Thus he established this sacrifice, whose ceremony he wished to be entrusted only to those elders who were fit to consume it and give to others.

The bread of the angels becomes the bread of mankind, the celestial bread gives an end to symbols. O wondrous thing! the poor, the slave, the humble consumes the Lord.

We implore you, God three and one, just as you visit us, so do we honor you. Lead us on your pathway, by which we strive to the light which you inhabit. Amen.

Sung to Sanctorum meritis.

First Nocturn

Antiphon. The Lord gave a saving fruit to taste at the time of his death. [Cf. Ps 1:3]

Sung to Granum cadens from the feast of St. Thomas.

Psalm 1

Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, * nor sat in the chair of pestilence.

But his will is in the law of the Lord, * and on his law he shall meditate day and night.

And he shall be like a tree which is planted near the running waters, * which shall bring forth its fruit, in due season.

And his leaf shall not fall off: * and all whatsoever he shall do shall prosper.

Not so the wicked, not so: * but like the dust, which the wind drives from the face of the earth.

Therefore the wicked shall not rise again in judgment: * nor sinners in the council of the just.

For the Lord knows the way of the just: * and the way of the wicked shall perish.

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. Amen. * ℟. Ant.

Antiphon. Having increased by the fruit of grain and wine, the faithful rest in the peace of Christ. [Cf. Ps 4:8–9]

Sung to Novus homo from the feast of St. Thomas.

Psalm 4

When I called upon him, the God of my justice heard me: * when I was in distress, you have enlarged me.

Have mercy on me: * and hear my prayer.

O you sons of men, how long will you be dull of heart? * why do you love vanity, and seek after lying?

Know also that the Lord has made his holy one wonderful: * the Lord will hear me when I shall cry unto him.

Be angry, and sin not: * the things you say in your hearts, be sorry for them upon your beds.

Offer up the sacrifice of justice, and trust in the Lord: * many say, Who shows us good things?

The light of your countenance, O Lord, is signed upon us: * you have given gladness in my heart.

By the fruit of their corn, their wine and oil, * they are multiplied.

In peace in the selfsame * I will sleep, and I will rest:

for you, O Lord, singularly * have settled me in hope.

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. Amen. * ℟. Ant.

Antiphon. The Lord has assembled us by the communion of the chalice in which God himself is consumed, not by the blood of calves. [Cf. Ps 15 (16):5, 4]

Sung to Crescente aetate from the feast of St. Bernard.

Psalm 15 (16)

Preserve me, O Lord, for I have put my trust in you. * I have said to the Lord, you are my God, for you have no need of my goods.

To the saints, who are in his land, * he has made wonderful all my desires in them.

Their infirmities were multiplied: * afterwards they made haste.

I will not gather together their meetings for blood offerings: * nor will I be mindful of their names by my lips.

The Lord is the portion of my inheritance and of my cup: * it is you who will restore my inheritance to me.

The lines are fallen unto me in goodly places: * for my inheritance is goodly to me.

I will bless the Lord, who has given me understanding: * moreover my reins also have corrected me even till night.

I set the Lord always in my sight: * for he is at my right hand, that I be not moved.

Therefore my heart has been glad, and my tongue has rejoiced: * moreover my flesh also shall rest in hope.

Because you will not leave my soul in hell; * nor will you give your holy one to see corruption.

You have made known to me the ways of life, you shall fill me with joy with your countenance: * at your right hand are delights even to the end.

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. Amen. * ℟. Ant.

Versicle

[Psalm 77 (78):24–25]

℣. He gave them the bread of heaven, alleluia.

℟. Mankind ate the bread of the angels, alleluia.

[Our Father, etc.Absolution. O Lord Jesus Christ, graciously hear the prayers of your servants, and have mercy upon us, who live and reign with the Father and the Holy Spirit, ever world without end. Amen.

℣. Grant, Lord, a blessing.Benediction. May the Eternal Father bless us with an eternal blessing. Amen.]

[Thomas Aquinas]

The boundless favors of divine generosity, shown to the Christian people, bestow an inestimable dignity on them. There neither is nor ever was so great a nation having gods so near to itself as our God is to us. The only-begotten Son of God, desiring that we be participants in his divinity, took on our nature, so that, having become man, he might make men gods. Whatever he assumed of our nature he made instrumental in the work of our salvation. He offered to God the Father his own body as sacrifice for our reconciliation on the altar of the Cross, shed his own blood for our ransom and rebirth, so that, having been redeemed from wretched servitude, we might be washed clean of all sins. And, so that a memory of such great kindnesses might remain always in us, he left behind his Body as food and his Blood as drink, to be consumed by the faithful in the form of bread and wine. O most precious and wondrous banquet, full of health and filled with every delicacy! What can be more precious than this banquet, in which not the flesh of goats and calves, as once was the rule, but Christ the true God, is given to us as nourishment? What is more wondrous than this sacrament? For in it, bread and wine are changed substantially into the Body and Blood of Christ. Indeed Christ, the perfect God and man, is contained under the appearance of a little bread.

Responsory

℟. The multitude of the sons of Israel shall kill the lamb on the Passover evening, * and they shall eat meat and unleavened bread. [Exod 12:6, 8]

℣. Christ our Paschal lamb has been sacrificed. Therefore let us feast on the unleavened bread of sincerity and truth. [1 Cor 5:7–8] * And they shall eat meat and unleavened bread.

Sung to Te sanctum Dominum from the feast of the Angels.

[℣. Grant, Lord, a blessing.Benediction. May the only begotten Son of God mercifully bless and keep us. Amen.]

[Thomas Aquinas]

He is consumed entirely by the faithful, but he is in no way broken up, but rather, even though the sacramental sign is divided, he remains entire in each particle of division. For the accidents exist in it without material form in order that faith may have its place, when the visible is invisibly consumed, hidden in the form of another thing, and our senses, which judge events that happen to them, are restored safely from deception. For no sacrament is more salubrious than this, through which sins are purged, virtues are increased, and the soul is filled with an abundance of every spiritual gift. It is offered in the Church for the living and the dead, so that what was instituted for the salvation of all may benefit all.

No one suffices to express the delicacy of this kind of sacrament, through which spiritual sweetness is tasted in its source, and the memory of the most excellent charity, which Christ showed in his Passion, is recalled. Whereby, so that the immensity of this kind of charity might be impressed more profoundly on the hearts of the faithful, at the Last Supper, when, having celebrated the Passover with his disciples, he was about to leave this world and return to the Father, he instituted this sacrament as an eternal remembrance of his Passion, the fulfillment of ancient precursors, the greatest of the miracles performed by him, and sole solace to those saddened by his absence.

Responsory

℟. You will eat meats, and you will be satiated with breads. * This is the bread the Lord has given to you to be eaten. [Cf. Exod 16:12, 15]

℣. Moses did not give you bread from heaven but my Father gives you true bread from heaven. [John 6:32] * This is the bread the Lord has given to you to be eaten.

Sung to Stirps Iesse from the feast of St. Mary.

[℣. Grant, Lord, a blessing.Benediction. May the grace of the Holy Spirit enlighten our hearts and minds. Amen.]

[Thomas Aquinas]

It is fitting therefore for the devotion of the faithful, solemnly to honor again the institution of such a salubrious and miraculous sacrament, so that we may venerate the ineffable mode of the divine presence in a visible sacrament, and so that the power of God may be praised, which, in the same sacrament, works so many miracles, and indeed so that the thanks owed to God for such a salubrious and sweet kindness may be discharged. But, although on the day of the Last Supper, when the aforesaid sacrament is known to have been instituted, special mention is made of its institution within the solemnities of the Mass, nevertheless all the remaining worship of this same day is concerned with Christ’s suffering, around whose veneration the Church at that time is occupied. Hence, so that the faithful may solemnly honor again the institution of such a great sacrament by a complete office of celebration, the Roman Pope Urban IV, influenced by the devotion of this sacrament, piously decreed commemoration of the aforementioned institution on the Thursday after the octave of Pentecost, to be celebrated by all the faithful, so that we, who use this sacrament throughout the year for salvation, may honor again, at that time especially, its institution, by which the Holy Spirit taught the hearts of the disciples to understand fully the mysteries of this sacrament. For at the same time this sacrament began to be frequented by the faithful. It is indeed read in the Acts of the Apostles that they were persevering in the apostolic doctrine by sharing in the breaking of bread, and by prayers,¹ immediately after the departure of the Holy Spirit. So that, on the aforesaid Thursday and through the following octave, remembrance of this same saving institution may be performed more honorably and its ceremony have greater participation, in place of the distributions of material goods that are bestowed in cathedral churches, during current established times, night as well as day, the aforesaid Roman pope grants to those who, during its times, personally take part in this ceremony at church spiritual stipends through apostolic generosity, so that by them the faithful more eagerly and more numerously may come together for the celebration of so great a feast. Hence, to all the truly penitent and to those having confessed, who are present at the office of Matins of this feast in person in the church where it is celebrated, one hundred [days’ indulgence]. To those who attend Mass, the same number. To those who take part in First Vespers of the feast, similarly one hundred. The same number to those in Second Vespers. To those who attend the offices of Prime, Terce, Sext, None, and Compline, forty for any of those hours. To those who personally appear through the octave of this feast at Matins, Vespers, Mass, and the aforesaid office hours, for each of the days of the octave he mercifully allots one hundred days in perpetuity.

Responsory

℟. Elias saw a hearth bread by his head and arising he ate and drank. * And he walked in the strength of this food * up to the mountain of God. [1 Kgs 19:6–8]

℣. If anyone eats this bread, he will live forever. [John 6:53–58] * And he walked in the strength of this food. Glory be to the Father, and to the Son, and to the Holy Spirit. * Up to the mountain of God.

Sung to Videte miraculum matris Domini.

Second Nocturn

Antiphon. May the Lord remember our sacrifices and may he make our burnt offering rich. [Cf. Ps 19 (20):4]

Sung to In caelis gaudent virgines et cantant canticum.

Psalm 19 (20)

May the Lord hear you in the day of tribulation: * may the name of the God of Jacob protect you.

May he send you help from the sanctuary: * and defend you out of Zion.

May he be mindful of all your sacrifices: * and may your whole burnt offering be made fat.

May he give you according to your own heart; * and confirm all your counsels.

We will rejoice in your salvation; * and in the name of our God we shall be exalted.

The Lord fulfill all your petitions: * now I have known that the Lord has saved his anointed.

He will hear him from his holy heaven: * the salvation of his right hand is in powers.

Some trust in chariots, and some in horses: * but we will call upon the name of the Lord our God.

They are bound, and have fallen; * but we are risen, and are set upright.

O Lord, save the king: * and hear us in the day that we shall call upon you.

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. Amen. * ℟. Ant.

Antiphon. The table of the Lord is prepared for us against those who oppress us. [Cf. Ps 22 (23):5]

Sung to Sanguis sanctorum martyrum pro Christo effusus est in terra.

Psalm 22 (23)

The Lord rules me: and I shall want nothing. * He has set me in a place of pasture.

He has brought me up, on the water of refreshment: * he has converted my soul.

He has led me on the paths of justice, * for his own name’s sake.

For though I should walk in the midst of the shadow of death, I will fear no evils, * for you are with me.

Your rod and your staff, * they have comforted me.

You have prepared a table before me * against those who afflict me.

You have anointed my head with oil; * and my chalice which inebriates me, how goodly is it!

And your mercy will follow me * all the days of my life.

And that I may dwell in the house of the Lord * unto length of days.

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. Amen. * ℟. Ant.

Antiphon. May the banqueters resound in a voice of exultation at the table of the Lord. [Cf. Ps 41 (42):5]

Sung to O quam gloriosus est regnum from the feast of All Saints.

Psalm 41 (42)

As the hart pants after the fountains of water; * so my soul pants after you, O God.

My soul has thirsted after the strong living God; * when shall I come and appear before the face of God?

My tears have been my bread day and night, * whilst it is said to me daily: where is your God?

These things I remembered, and poured out my soul in me: * for I shall go over into the place of the wonderful tabernacle, even to the house of God:

with the voice of joy and praise; * the noise of one feasting.

Why are you sad, O my soul? * and why do you trouble me?

Hope in God, for I will still give praise to him: * the salvation of my countenance, and my God.

My soul is troubled within myself: * therefore will I remember you from the land of Jordan and Hermon, from the little hill.

Deep calls on deep, * at the noise of your flood-gates.

All your heights and your billows * have passed over me.

In the daytime the Lord has commanded his mercy; * and a canticle to him in the night.

With me is prayer to the God of my life. * I will say to God: you are my support.

Why have you forgotten me? * and why do I go mourning, whilst my enemy afflicts me?

Whilst my bones are broken, * my enemies who trouble me have reproached me;

Whilst they say to me day by day: where is your God? * Why are you cast down, O my soul? and why do you disquiet me?

Hope in God, for I will still give praise to him: * the salvation of my countenance, and my God.

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. Amen. * ℟. Ant.

Versicle

[Psalm 80 (81):17]

℣. He fed them from the finest grain, alleluia.

℟. And he filled them with honey from a rock, alleluia.

[Our Father, etc.Absolution. May His loving-kindness and mercy help us, Who live and reign with the Father, and the Holy Spirit, world without end. Amen.

℣. Grant, Lord, a blessing.Benediction. May God the Father Omnipotent, be to us merciful and clement. Amen.]

[Gratian, De consecratione, d. 2, can. 69, beginning]¹

A precursor of this sacrament occurred earlier, when God rained manna on the fathers in the desert, who daily ate the food of heaven. Wherefore it is said: man ate the bread of angels (Ps 77:25). But yet those who ate that bread all died in the desert. However, this bread which you take, this living bread which descended from heaven, provides the substance of eternal life. And whoever shall eat this bread, will not die forever, because it is the Body of Christ. Consider which now is more precious, the bread of angels, or Christ’s Flesh, which is wholly the body of life. That manna is from heaven, this above heaven. That is of heaven, this, of the Lord of the heavens. That, subject to corruption, if kept for another day, this free from all corruption. Whoever religiously eats, will not experience corruption. To them water flowed from the rock, to you the Blood [flows] from Christ. The water satisfied them for a time, the Blood cleanses you for eternity. The Jews drank and thirsted, you, when you drink, cannot thirst. That [happened] in a shadow, this in truth. If that at which you marvel is a shadow, how much more is this whose shadow you admire. Hear why this is a shadow, which was done in the time of the forefathers. They drank, he said, from the spiritual rock which followed them. The rock, however, was Christ. But God was not well pleased with many of them. Thus they were cast down in the desert. This was done as a symbol to us (1 Cor 10:4–5). You know which is better. Light is better than shadow, truth better than a symbol, the Body of the Creator better than manna from heaven.

Responsory

℟. The bread which I give is my Flesh for the life of the world. The Jews disputed saying: * how can this man give us his own flesh as food? [John 6:51–53]

℣. The people spoke against the Lord: our spirit is sickened by this most trifling food. [Cf. Num 21:5] * How can this man give us his own flesh as food?

Sung to Deus qui sedes super thronos et iudicas from a certain Sunday.

[℣. Grant, Lord, a blessing.Benediction. May Christ to all His people give, forever in His sight to live. Amen.]

[Gratian, De consecratione, d. 2, can. 69, continued]

Perhaps you say: I see something different. How can you claim to me that I am receiving the Body of Christ? And this is what we must show. How many examples, therefore, do we use, to show that this is not what nature has formed, but what blessing has consecrated, and that there is greater power in blessing than in nature, because by blessing even nature itself can be changed. Hence, Moses held a rod, threw it, and it became a serpent. Again, he grasped the serpent’s tail, and it reverted into its nature as a rod. You see therefore, by prophetic will, its nature is twice changed, both of a serpent and a rod. The rivers of Egypt flowed with a pure course of waters; suddenly from the source of the waters blood began to burst forth, there was no drinkable water in the rivers. Conversely, at the prayers of the prophet, the blood of the rivers ceased, the nature of waters returned. The Hebrew nation was surrounded on all sides, on one side blocked by the Egyptians, on the other side cut off by the sea. Moses raised a rod, the water parted and solidified itself into a kind of wall, and between the waves a foot path appeared. The Jordan reversed course, and it returned, against nature, to the beginning of its source. Is it not clear that the nature of the ocean’s waves or of the river’s course was changed? The people of the forefathers thirsted, Moses touched the rock, and water flowed from the rock. Has not grace acted contrary to nature, so that a rock might spew forth water, which it did not have by nature?

Responsory

℟. While they were eating, Jesus took bread and blessed and broke it, and gave it to his disciples and said: * take and eat. This is my Body. [Matt 26:26]

℣. The men of my tent said: who will give of his flesh that we may be satisfied? [Cf. Job 31:31] * Take and eat. This is my Body.

Sung to Qui cum audissent from the feast of St. Nicholas.

[℣. Grant, Lord, a blessing.Benediction. May the Spirit’s fire Divine in our hearts enkindled shine. Amen.]

[Gratian, De consecratione, d. 2, can. 69, continued]

The Marath River was very bitter, so that the thirsting people were not able to drink. Moses threw a branch into the water, and nature eliminated the bitterness of its waters, which grace, suddenly intermixed, tempered. During the time of Eliseus the prophet, the blade fell off the battle ax of one of the sons of the prophets and immediately sank. He who had let the iron slip sought out Eliseus. Eliseus put a stick into the water, and the blade floated. Certainly we know that this is an act beyond nature. The species of iron is heavier than the liquid of water. We perceive therefore that grace is greater than nature, but yet we still reckon grace to be of prophetic blessing. But if a human blessing has such great strength that it can change nature, what can we say of that divine consecration, in which the words themselves of the Savior act? For this sacrament you receive is accomplished by the words of Christ. If the word of Elias had such great strength that it could bring down fire from heaven, will not the word of Christ have the power to change the species of the elements?

Responsory

℟. After he had eaten, Jesus took the cup, saying: this cup is a New Testament in my Blood. Do this in my * memory. [Luke 22:20, 19]

℣. I shall recall this memory, and my soul will be sorrowful within me. [Lam 3:20] * Do this in my. Glory be to the Father, and to the Son, and to the Holy Spirit. * Memory.

Sung to Virtute multa from the feast of St. Bernard.

Third Nocturn

Antiphon. I will go in to the altar of God, I will take on Christ who renews my youth. [Cf. Ps 42 (43):4]

Sung to Ascendo ad Patrem meum from the feast of the Ascension.

Psalm 42 (43)

Judge me, O God, and distinguish my cause from the nation that is not holy: * deliver me from the unjust and deceitful man.

For you are God my strength: * why have you cast me off? and why do I go sorrowful whilst the enemy afflicts me?

Send forth your light and your truth: * they have conducted me, and brought me unto your holy hill, and into your tabernacles.

And I will go in to the altar of God: * to God who gives joy to my youth.

To you, O God my God, I will give praise upon the harp: * why are you sad, O my soul? and why do you disquiet me?

Hope in God, for I will still give praise to him: * the salvation of my countenance, and my God.

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. Amen. * ℟. Ant.

Antiphon. The Lord has fed us from the finest grain, and he has filled us with honey from a rock. [Cf. Ps 80 (81):17]

Sung to O per omnia laudabilem virum from the feast of St. Nicholas.

Psalm 80 (81)

Rejoice to God our helper: * sing aloud to the God of Jacob.

Take a psalm, and bring hither the timbrel: * the pleasant psaltery with the harp.

Blow up the trumpet on the new moon, * on the noted day of your solemnity.

For it is a commandment in Israel, * and a judgment to the God of Jacob.

He ordained it for a testimony in Joseph, when he came out of the land of Egypt: * he heard a tongue which he knew not.

He removed his back from the burdens: * his hands had served in baskets.

You called upon me in affliction, and I delivered you: * I heard you in the secret place of tempest: I proved you at the waters of contradiction.

Hear, O my people, and I will testify to you: * O Israel, if you will hearken to me, there shall be no new god in you: neither shall you adore a strange god.

For I am the Lord your God, who brought you out of the land of Egypt: * open your mouth wide, and I will fill it.

But my people heard not my voice: * and Israel hearkened not to me.

So I let them go according to the desires of their heart: * they shall walk in their own inventions.

If my people had heard me: * if Israel had walked in my ways:

I should soon have humbled their enemies, * and laid my hand on those who troubled them.

The enemies of the Lord have lied to him: * and their time shall be forever.

And he fed them with the fat of wheat, * and filled them with honey out of the rock.

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. Amen. * ℟. Ant.

Antiphon. From your altar, Lord, we receive Christ, in whom our soul and body rejoice. [Cf. Ps 83 (84):3–4]

Sung to Gloriam mundi sprevit from the feast of St. Nicholas.

Psalm 83 (84)

How lovely are your tabernacles, O Lord of hosts! * My soul longs and faints for the courts of the Lord.

My heart and my flesh * have rejoiced in the living God.

For the sparrow has found herself a house, * and the turtledove a nest for herself where she may lay her young ones:

your altars, O Lord of hosts, * my King and my God.

Blessed are they who dwell in your house, O Lord: * they shall praise you forever and ever.

Blessed is the man whose help is from you: * in his heart he has disposed to ascend by steps, in the vale of tears, in the place which he has set.

For the lawgiver shall give a blessing, they shall go from virtue to virtue: * the God of gods shall be seen in Zion.

O Lord God of hosts, hear my prayer: * give ear, O God of Jacob.

Behold, O God our protector: * and look on the face of your Christ.

For better is one day in your courts * above thousands.

I have chosen to be an abject in the house of my God, * rather than to dwell in the tabernacles of sinners.

For God loves mercy and truth: * the Lord will give grace and glory.

He will not deprive of good things those who walk in innocence: * O Lord of hosts, blessed is the man who trusts in you.

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. Amen. * ℟. Ant.

Versicle

[Psalm 103 (104):14–15]

℣. May you produce bread from the earth, alleluia.

℟. And let wine gladden the heart of man, alleluia.

[Our Father, etc.Absolution. May the almighty and merciful Lord loose us from the bonds of our sins. Amen.

℣. Grant, Lord, a blessing.Benediction. May the Gospel’s holy lection be our safety and protection. Amen.]

Gospel

John 6:56–58

At that time Jesus said to his disciples and to the multitude of the Jews: my Flesh truly is food, and my Blood is truly drink. He who eats my Flesh, and drinks my Blood, abides in me, and I in him. As the living Father has sent me, and I live by the Father; so he who eats me, the same also shall live by me.

A homily of blessed Augustine on the same reading [Alcuin, Commentaria in S. Joannis evangelium, bk. 3, ch. 15, verse 56]¹

Although men desire from food and drink, that they neither hunger nor thirst, this is not assured, unless it is that food and drink which makes those, by whom it is consumed, immortal and incorruptible, that is, a community of the saints themselves, where there will be peace and full and perfect unity. Therefore, indeed, as men of God understood before us, our Lord Jesus Christ put his Body and Blood into these things, which are made into some one thing. Now, one bread is made from many grains, and wine flows together from many clusters of grapes.

Responsory

℟. He who eats my Flesh and drinks my Blood * remains in me and I in him. [John 6:57]

℣. There is not another nation so great who has gods so near to itself as our God is to us. [Deut 4:7] * Remains in me and I in him.

Sung to Felix vitis from the feast of St. Dominic.

[℣. Grant, Lord, a blessing.Benediction. May the divine assistance remain always with us. Amen.]

[Alcuin, Commentaria in S. Joannis evangelium, bk. 3, ch. 15, verses 56–57]¹

Finally he now explains how what he has spoken happens, and what it is to eat his Body and drink his Blood. He who eats my Body and drinks my Blood abides in me and I in him (John 6:57). To eat that food and to drink that drink is, therefore, to abide in Christ, and to have him abiding in oneself, and thus the person who does not abide in Christ, and in whom Christ does not abide, without doubt does not eat spiritually his Flesh, although physically and visibly he chews with his teeth the sacraments of the Body and Blood of Christ, but rather he eats and drinks the sacrament of such great importance to his own condemnation, who, impure, presumes to approach the sacraments of Christ, which no one rightly takes except the one who is pure. About whom it is said: blessed are the pure of heart, because they shall see God (Matt 5:8).

Responsory

℟. The living Father sent me and I live because of the Father. * And he who eats me lives because of me. [John 6:58]

℣. The Lord fed him with the bread of life and understanding. [Cf. Sir 15:3] * And he who eats me lives because of me.

Sung to Verbum caro factum est from the feast of the Circumcision.

[℣. Grant, Lord, a blessing.Benediction. May he who is the angels’ king to that high realm his people bring. Amen.]

[Alcuin, Commentaria in S. Joannis evangelium, bk. 3, ch. 15, verse 58]¹

As the living Father, he said, sent me, I live because of the Father. And he who eats me, will live because of me (John 6:58). Certainly the Son, who was born equal, is not made better through the participation of the Father, as he makes us better through the participation of the Son through the unity of the Body and Blood which that food and drink signifies. We live on behalf of him, by eating him, that is, receiving him as eternal life, which we do not have by ourselves. He himself lives on behalf of the Father, sent by him, because he emptied himself, made obedient up to the sign of the Cross. As the living Father sent me, I live on behalf of the Father. And he who eats me, he himself will live on behalf of me. This is as if to say: “I live on behalf of the Father, that is, I direct my life to him as to one greater, he brought about my emptying, in which form he sent me. Participation brings about for the one who eats me, that each one lives on behalf of me. Thus, I, humbled, live on behalf of the Father, this man, uplifted, lives on behalf of me.” He said this not about his nature, because he is always equal to the Father, but about that in which he was made lesser in relation to the Father, about which earlier he said: just as the Father has life in and of himself, he gave his Son life to have in and of himself (John 5:26), that is, he begot a Son having life in and of himself.

Responsory

℟. We many are one bread and one body, * we all who are made participants in one bread * and one cup. [Cf. 1 Cor 10:16–17]

℣. You have prepared in your goodness for the needy, O God, you who cause us to live of one mind in your house. [Cf. Ps 67 (68):11, 7] * We all who are made participants in one bread. Glory be to the Father, and to the Son, and to the Holy Spirit. * And one cup.

Sung to Ex eius tumba from the feast of St. Nicholas.

Te Deum

We praise you, O God, * we acknowledge you to be the Lord.

All the earth worships you, * the Father everlasting.

To you all angels cry aloud, * the heavens, and all the Powers therein.

To you Cherubim and Seraphim * continually do cry.

Holy, holy, holy * Lord God of Sabaoth;

Heaven and earth are full * of the majesty of your glory.

The glorious company of the apostles * praise you.

The goodly fellowship of the prophets * praise you.

The noble army of martyrs * praise you.

The holy Church throughout all the world * acknowledges you;

The Father, * of an infinite majesty.

Thine honorable, true, * and only Son;

Also the Holy Spirit, * the Comforter.

You are the King of Glory, * O Christ.

You are the everlasting * Son of the Father.

When you took upon yourself to deliver man, * you did not abhor the Virgin’s womb.

When you overcame the sharpness of death, * you did open the kingdom of heaven to all believers.

You sit at the right hand of God, * in the glory of the Father.

We believe that you shall come * to be our Judge.

We therefore pray you, help your servants, * whom you have redeemed with your precious Blood.

Make them to be numbered with your saints, * in glory everlasting.

O Lord, save your people, * and bless thine heritage.

Govern them, * and lift them up forever.

Day by day * we magnify you;

And we worship your Name * forever, world without end.

Vouchsafe, O Lord, to keep us * this day without sin.

O Lord, have mercy upon us, * have mercy upon us.

O Lord, let your mercy lighten upon us, * as our trust is in you.

O Lord, in you I have trusted, * let me never be confounded.

Versicle

[Wisdom 16:20–21]

℣. You have furnished them with the bread of heaven, alleluia.

℟. Having in it every delight, alleluia.

Fourth Nocturn for Monks

Antiphon. He has made a memorial of his wonderful works, the gracious and merciful Lord. He himself has given food to those who fear him, alleluia. [Ps 110 (111):4–5]

Sung to Paradisi porta from the feast of St. Mary.

Psalm 101 (102)

Hear, O Lord, my prayer: * and let my cry come to you.

Turn not away your face from me: * in the day when I am in trouble, incline your ear to me.

In what day soever I shall call upon you, * hear me speedily.

For my days are vanished like smoke: * and my bones are grown dry like fuel for the fire.

I am smitten as grass, and my heart is withered: * because I forgot to eat my bread.

Through the voice of my groaning, * my bone has cleaved to my flesh.

I am become like to a pelican of the wilderness: * I am like a night raven in the house.

I have watched, * and am become as a sparrow all alone on the housetop.

All the day long my enemies reproached me: * and they who praised me swore against me.

For I did eat ashes like bread, * and mingled my drink with weeping.

Because of your anger and indignation: * for having lifted me up you have thrown me down.

My days have declined like a shadow, * and I am withered like grass.

But you, O Lord, endure forever: * and your memorial to all generations.

You shall arise and have mercy on Zion: * for it is time to have mercy on it, for the time is come.

For the stones thereof have pleased your servants: * and they shall have pity on the earth thereof.

And the Gentiles shall fear your name, O Lord, * and all the kings of the earth your glory.

For the Lord has built up Zion: * and he shall be seen in his glory.

He has had regard to the prayer of the humble: * and he has not despised their petition.

Let these things be written unto another generation: * and the people that shall be created shall praise the Lord.

Because he has looked forth from his high sanctuary: * from heaven the Lord has looked upon the earth.

That he might hear the groans of those who are in fetters: * that he might release the children of the slain:

that they may declare the name of the Lord in Zion: * and his praise in Jerusalem;

when the people assemble together, * and kings, to serve the Lord.

He answered him in the way of his strength: * declare unto me the fewness of my days.

Call me not away in the midst of my days: * your years are unto generation and generation.

In the beginning, O Lord, you founded the earth: * and the heavens are the works of your hands.

They shall perish but you remain: * and all of them shall grow old like a garment:

And as a vesture you shall change them, and they shall be changed. * But you are always the selfsame, and your years shall not fail.

The children of your servants shall continue: * and their seed shall be directed forever.

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. Amen. * ℟. Ant.

Antiphon. My memory will be in the generation of ages. Those who eat me will hunger for more; and those who drink me will thirst for more, alleluia. [Sir 24:28–29]

Sung to Patefactae sunt ianuae caeli from the feast of St. Stephen.

Psalm 102 (103)

Bless the Lord, O my soul: * and let all that is within me bless his holy name.

Bless the Lord, O my soul, * and never forget all he has done for you.

Who forgives all your iniquities: * who heals all your diseases.

Who redeems your life from destruction: * who crowns you with mercy and compassion.

Who satisfies your desire with good things: * your youth shall be renewed like the eagle’s.

The Lord does mercies, * and judgment for all that suffer wrong.

He has made his ways known to Moses: * his wills to the children of Israel.

The Lord is compassionate and merciful: * longsuffering and plenteous in mercy.

He will not always be angry: * nor will he threaten forever.

He has not dealt with us according to our sins: * nor rewarded us according to our iniquities.

For according to the height of the heaven above the earth: * he has strengthened his mercy towards those who fear him.

As far as the east is from the west, * so far has he removed our iniquities from us.

As a father has compassion on his children, so has the Lord compassion on those who fear him: * for he knows our frame.

He remembers that we are dust: * man’s days are as grass, as the flower of the field so shall he flourish.

For the spirit shall pass in him, and he shall not be: * and he shall know his place no more.

But the mercy of the Lord is from eternity * and unto eternity upon those who fear him:

and his justice unto children’s children, * to such as keep his covenant,

and are mindful of his commandments * to do them.

The Lord has prepared his throne in heaven: * and his kingdom shall rule over all.

Bless the Lord, all you his angels: * you that are mighty in strength, and execute his word, hearkening to the voice of his orders.

Bless the Lord, all you his hosts: * you ministers of his that do his will.

Bless the Lord, all his works: * in every place of his dominion, O my soul, bless the Lord.

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. Amen. * ℟. Ant.

Antiphon. Let the one who has ears for hearing, hear what the Spirit says to the churches. To him who conquers I will give hidden manna, alleluia. [Rev 2:17]

Sung to Post plurima supplicia martyr alma from the feast of St. Catherine.

Psalm 104 (105)

Give glory to the Lord, and call upon his name: * declare his deeds among the Gentiles.

Sing to him, and sing praises to him: * relate all his wondrous works.

Glory in his holy name: * let the heart of them rejoice that seek the Lord.

Seek the Lord, and be strengthened: * seek his face evermore.

Remember his marvelous works which he has done; * his wonders, and the judgments of his mouth.

O you seed of Abraham his servant; * you sons of Jacob his chosen.

He is the Lord our God: * his judgments are in all the earth.

He has remembered his covenant forever: * the word which he commanded to a thousand generations.

Which he made to Abraham; * and his oath to Isaac:

and he appointed the same to Jacob for a law, * and to Israel for an everlasting testament:

saying: to you will I give the land of Canaan, * the lot of your inheritance.

When they were but a small number: * very few, and sojourners therein:

and they passed from nation to nation, * and from one kingdom to another people.

He suffered no man to hurt them: * and he reproved kings for their sakes.

Touch not my anointed: * and do no evil to my prophets.

And he called a famine upon the land: * and he broke in pieces all the support of bread.

He sent a man before them: * Joseph, who was sold for a slave.

They humbled his feet in fetters: the iron pierced his soul, * until his word came.

The word of the Lord inflamed him. * The king sent, and he released him: the ruler of the people, and he set him at liberty.

He made him master of his house, * and ruler of all his possession.

That he might instruct his princes as himself, * and teach his ancients wisdom.

And Israel went into Egypt: * and Jacob was a sojourner in the land of Cham.

And he increased his people exceedingly: * and strengthened them over their enemies;

he turned their heart to hate his people: * and to deal deceitfully with his servants.

He sent Moses his servant: * Aaron the man whom he had chosen.

He gave them power to show his signs, * and his wonders in the land of Cham.

He sent darkness, and made it obscure: * and grieved not his words.

He turned their waters into blood, * and destroyed their fish.

Their land brought forth frogs, * in the inner chambers of their kings.

He spoke, and there came diverse sorts of flies * and sciniphs in all their coasts.

He gave them hail for rain, * a burning fire in the land.

And he destroyed their vineyards and their fig trees: * and he broke in pieces the trees of their coasts.

He spoke, and the locust came, and the grasshopper, * of which there was no number.

And they devoured all the grass in their land, * and consumed all the fruit of their ground.

And he slew all the firstborn in their land: * the first fruits of all their labor.

And he brought them out with silver and gold: * and there was not among their tribes one that was feeble.

Egypt was glad when they departed: * for the fear of them lay upon them.

He spread a cloud for their protection, * and fire to give them light in the night.

They asked, and the quail came: * and he filled them with the bread of heaven.

He opened the rock, and waters flowed: * rivers ran down in the dry land.

Because he remembered his holy word, * which he had spoken to his servant Abraham.

And he brought forth his people with joy, * and his chosen with gladness.

And he gave them the lands of the Gentiles: * and they possessed the labors of the people:

that they might observe his justifications, * and seek after his law.

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. Amen. * ℟. Ant.

Versicle

[Song of Songs 5:1]

℣. I have eaten honeycomb with my honey, alleluia.

℟. I have drunk wine with my milk, alleluia.

[Our Father, etc.Absolution. May the almighty and merciful Lord loose us from the bonds of our sins. Amen.

℣. Grant, Lord, a blessing.Benediction. May his blessing be upon us who lives and reigns without end. Amen.]

[Gratian, De consecratione, d. 2, can. 69, conclusion]

You have read about the creation of the entire world, that he spoke, and it was made, that he commanded, and it was created (Ps 32:9). Thus speech, which was able from nothing to create what did not exist, now was able to change existing things into that which they were not. For it is not less to give, than to change new natures in things.¹ Why is this so? Let us use the example of the one whose argument we use, and let us add the truth of the mystery of his Incarnation. Do you doubt that he perceived clearly the custom of nature, since the Lord Jesus was born of Mary? If we seek order, it had been the custom to procreate by man combined with woman. It is clear, therefore that, against the order of nature, a virgin gave birth. And that which we celebrate is the Body of Christ from a Virgin. What order of nature do you find here in the Body of Christ, since against nature the Lord Jesus himself was born of a Virgin? Certainly real was the flesh of Christ which was crucified, which was buried. Truly his Flesh is the sacrament. Our Lord Jesus himself proclaims: this is my Body (Matt 26:26). Before the blessing of the celestial words, it is called another species; after the consecration his Body is signified. He himself calls it his Blood. Before the consecration it is called another thing; after the consecration it is called the Blood of Christ. You say: amen, this is so, this is true. May that which speech proclaims perceive the condition.

Responsory

℟. Melchizedech, king of Salem, offered bread and wine; he was the priest of the highest God. * He blessed Abraham and said.

℣. Blessed be Abraham by the most high God, who created heaven and earth. * He blessed Abraham and said. [Gen 14:18–19]

Sung to Regnum mundi from the feasts of Virgins.

[℣. Grant, Lord, a blessing.Benediction. May the divine assistance remain always with us. Amen.]

[Gratian, De consecratione, d. 2, can. 55; Ambrose, De sacramentis, l. 4, cc. 4–5]

There is the bread used on the altar before the words of the sacraments. When the consecration comes, from bread it becomes the Body of Christ. How can what is bread be the Body of Christ? Consecration by whose words, by whose speech? The Lord Jesus. Because through all the rest that is said, praise is offered to God, through prayer he is petitioned for the people, for kings, and for other things. However when the sacrament is made ready, now the priest uses not his own words, but the words of Christ. Therefore Christ’s word makes this a sacrament. What word of Christ? That, of course, by which all things were created: heaven, earth, seas. You see therefore how efficacious is the word of Christ. If therefore so much power is in the word of our Lord Jesus, so that what was not might begin to be, how much more efficacious is it, so that they may be which were, and that they may be converted into something else? And thus what was bread before the consecration now is the Body of Christ after the consecration, because the word of Christ changes the object, and thus from bread it becomes the Body of Christ. And the wine mixed with water in the chalice, becomes Blood by the consecration of the heavenly word.

Responsory

℟. The cup of blessing which we bless, is it not a participation in the Blood of Christ? * And the bread which we break, is it not a participation in the Body of the Lord?

℣. Because there is one bread, we who are many are one body, for we all partake of the one bread [and one cup.] * And the bread which we break, is it not a participation in the Body of the Lord? [1 Cor 10:16–17]

Sung to Solem iustitiae regem from the feast of the Blessed Virgin Mary.

[℣. Grant, Lord, a blessing.Benediction. May he who is the angels’ King to that high realm his people bring. Amen.]

[Gratian, De consecratione, d. 2, can. 55, conclusion]

But perhaps you say: I do not see the species of blood, but it is similar. Indeed, just as you took on the likeness of death, so also you drink the likeness of the blood of Christ, so that there be no horror of blood, and so that it still serve as the price of redemption. You have learned that you receive the Body of Christ. Do you wish to know how, by the celestial words, it is consecrated? Learn what the words are. The priest says: make this offering for us approved, worthy, [and acceptable: that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ. Who, the day before he suffered, took bread into his holy hands, and with eyes lifted up toward heaven, unto you, O holy Father, almighty, eternal God, giving thanks to you, he blessed, broke, and gave unto his apostles, saying: take, and eat of this: for this is My Body, which is broken for many. In like manner, after supper, the day before he suffered, taking also this chalice, and with eyes lifted up toward heaven, unto you, O holy Father, almighty, eternal God, giving thanks to you, he blessed and gave unto his apostles, saying: take, and drink of it: for this is My Blood.]

After that, there are all the things of the evangelist up to: take, either the Body, or the Blood. Then there are the words of Christ: take and drink from this all of you. This is my Blood. Look at them one at a time. Who the day before he suffered took, he said, bread into his holy hands. Before it is consecrated, it is bread. When however the words of Christ draw near, it is the Body of Christ. Then hear him saying: take and eat of this all of you: this is my Body. And before the words of Christ the chalice is filled with wine and water. When however the words of Christ were spoken, then it became Blood, which redeems the people. Therefore see how powerful is the word of Christ to change all things. Then Jesus himself bears witness, that we receive his Body and his Blood, whose faith and testimony we ought not doubt.

Responsory

℟. I am the bread of life. Your fathers ate manna in the desert and they died. * This is the bread which comes down from heaven. If anyone shall eat of it, * he will not die.

℣. I am the living bread who came down from heaven. If anyone shall eat of this bread he will live forever. * This is the bread which comes down from heaven. If anyone shall eat of it. Glory be to the Father, and to the Son, and to the Holy Spirit. * He will not die. [John 6:48–51]

Sung to Vulneraverat caritas Christi cor eius from the feast of St. Augustine.

Lauds

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. Wisdom has built herself a house, she has prepared her wine, she has laid her table, alleluia. [Prov 9:1–2]

Sung to Adest dies from the feast of St. Dominic.

Psalm 92 (93)

The Lord has reigned, he is clothed with beauty: * the Lord is clothed with strength, and has girded himself.

For he has established the world * which shall not be moved.

Your throne is prepared from of old: * you are from everlasting.

The floods have lifted up, O Lord: * the floods have lifted up their voice.

The floods have lifted up their waves, * with the noise of many waters.

Wonderful are the surges of the sea: * wonderful is the Lord on high.

Your testimonies have become exceedingly credible: * holiness becomes your house, O Lord, unto length of days.

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. Amen. * ℟. Ant.

Antiphon. You have nourished your people with the food of the angels, and you have provided them bread from heaven, alleluia. [Cf. Wis 16:20]

Sung to Pauper esca from the feast of St. Dominic.

Psalm 99 (100)

Sing joyfully to God, all the earth: * serve the Lord with gladness.

Come in before his presence * with exceeding great joy.

Know that the Lord, he is God: * he made us, and not we ourselves.

We are his people and the sheep of his pasture. * Go into his gates with praise, into his courts with hymns: and give glory to him.

Praise his name: for the Lord is sweet, his mercy endures forever, * and his truth to generation and generation.

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. Amen. * ℟. Ant.

Antiphon. Rich is the bread of Christ and he will offer delicacies to kings, alleluia. [Cf. Gen 49:20]

Sung to Scala caelo from the feast of St. Dominic.

Psalm 21 (22)

O God my God, look upon me: why have you forsaken me? * Far from my salvation are the words of my sins.

O my God, I shall cry by day, and you will not hear: * and by night, and it shall not be reputed as folly in me.

But you dwell in the holy place, * the praise of Israel.

In you have our fathers hoped: * they have hoped, and you have delivered them.

They cried to you, and they were saved: * they trusted in you and were not confounded.

But I am a worm, and no man: * the reproach of men, and the outcast of the people.

All those who saw me have laughed me to scorn: * they have spoken with the lips, and wagged the head.

He hoped in the Lord, let him deliver him: * let him save him, seeing he delights in him.

For you are he who has drawn me out of the womb: * my hope from the breasts of my mother. I was cast upon you from the womb.

For tribulation is very near: * for there is none to help me.

Many calves have surrounded me: * fat bulls have besieged me.

They have opened their mouths against me, * as a lion ravening and roaring.

I am poured out like water; * and all my bones are scattered.

My heart has become like wax melting * in the midst of my bowels.

My strength is dried up like a potsherd, and my tongue has cleaved to my jaws: * and you have brought me down into the dust of death.

For many dogs have encompassed me: * the council of the malignant has besieged me.

They have dug my hands and my feet. * They have numbered all my bones.

And they have looked and stared upon me. * They parted my garments amongst them; and upon my vesture they cast lots.

But you, O Lord, remove not your help to a distance from me; * look towards my defense.

Deliver, O God, my soul from the sword: * my only one from the hand of the dog.

Save me from the lion’s mouth; * and my lowness from the horns of the unicorns.

I will declare your name to my brethren: * in the midst of the church will I praise you.

Ye that fear the Lord, praise him: * all you the seed of Jacob, glorify him.

Let all the seed of Israel fear him: * because he has not slighted nor despised the supplication of the poor man.

Neither has he turned away his face from me: * and when I cried to him he heard me.

With you is my praise in a great church: * I will pay my vows in the sight of those who fear him.

The poor shall eat and shall be filled: and they shall praise the Lord that seek him: * their hearts shall live forever and ever.

All the ends of the earth * shall remember, and shall be converted to the Lord:

and all the kindreds of the Gentiles * shall adore in his sight.

For the kingdom is the Lord’s; * and he shall have dominion over the nations.

All the fat ones of the earth have eaten and have adored: * all those who go down to the earth shall fall before him.

And to him my soul shall live: * and my seed shall serve him.

There shall be declared to the Lord a generation to come: * and the heavens shall show forth his justice to a people that shall be born, which the Lord has made.

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. Amen. * ℟. Ant.

Benedicite

Daniel 3:57–88

Antiphon. The holy priests offer incense and breads to God, alleluia. [Cf. Lev 21:6; Dan 3:38, 84]

Sung to Ingressus Angelus from the feast of the Annunciation.

All you works of the Lord, bless the Lord: * praise and exalt him above all forever.

O you angels of the Lord, bless the Lord: * O you heavens, bless the Lord:

O all you waters that are above the heavens, bless the Lord; * O all you powers of the Lord, bless the Lord.

O you sun and moon, bless the Lord: * O you stars of heaven, bless the Lord.

O every shower and dew, bless the Lord: * O all you spirits of God, bless the Lord.

O you fire and heat, bless the Lord: * O you cold and heat, bless the Lord.

O you dews and hoar frosts, bless the Lord: * O you frost and cold, bless the Lord.

O you ice and snow, bless the Lord: * O you nights and days, bless the Lord.

O you light and darkness, bless the Lord: * O you lightnings and clouds, bless the Lord.

O let the earth bless the Lord: * let it praise and exalt him above all forever.

O you mountains and hills, bless the Lord: * O all you things that spring up in the earth, bless the Lord.

O you fountains, bless the Lord: * O you seas and rivers, bless the Lord.

O you whales, and all that move in the waters, bless the Lord: * O all you fowls of the air, bless the Lord.

O all you beasts and cattle, bless the Lord: * O you sons of men, bless the Lord.

O let Israel bless the Lord: * let them praise and exalt him above all forever.

O you priests of the Lord, bless the Lord: * O you servants of the Lord, bless the Lord.

O you spirits and souls of the just, bless the Lord: * O you holy and humble of heart, bless the Lord.

O Hananiah, Azariah, and Mishael, bless the Lord: * praise and exalt him above all forever.

Let us bless the Father and the Son, with the Holy Spirit; * let us praise and exalt him above all forever.

Blessed are you, O Lord, in the firmament of heaven: * and worthy of praise, and glorious forever.

Antiphon. To the one who conquers I will give hidden manna and a new name, alleluia. [Cf. Rev 2:17]

Sung to Ex quo omnia from the feast of the Trinity.

Psalms 148–150

[Ps 148] Praise the Lord from the heavens; * praise him in the high places.

Praise him, all his angels; * praise him, all his hosts.

Praise him, O sun and moon; * praise him, all you stars and light.

Praise him, you heavens of heavens; * and let all the waters that are above the heavens, praise the name of the Lord.

For he spoke, and they were made; * he commanded, and they were created.

He has established them forever, and for ages of ages; * he has made a decree, and it shall not pass away.

Praise the Lord from the earth, * you dragons, and all you deeps:

fire, hail, snow, ice, stormy winds * which fulfill his word:

mountains and all hills, * fruitful trees and all cedars:

beasts and all cattle, * serpents and feathered fowls:

kings of the earth and all people, * princes and all judges of the earth;

young men and maidens; * let the old with the younger, praise the name of the Lord: for his name alone is exalted.

The praise of him is above heaven and earth; * and he has exalted the horn of his people.

A hymn to all his saints; * to the children of Israel, a people approaching to him.

[Ps 149] Sing to the Lord a new canticle; * let his praise be in the church of the saints.

Let Israel rejoice in him that made him, * and let the children of Zion be joyful in their king.

Let them praise his name in choir, * let them sing to him with the timbrel and the psaltery.

For the Lord is well pleased with his people, * and he will exalt the meek unto salvation.

The saints shall rejoice in glory; * they shall be joyful in their beds.

The high praise of God shall be in their mouth, * and two-edged swords in their hands:

to execute vengeance upon the nations, * chastisements among the people:

to bind their kings with fetters, * and their nobles with manacles of iron.

To execute upon them the judgment that is written: * this glory is to all his saints.

[Ps 150] Praise the Lord in his holy places; * praise him in the firmament of his power.

Praise him for his mighty acts; * praise him according to the multitude of his greatness.

Praise him with sound of trumpet; * praise him with psaltery and harp.

Praise him with timbrel and choir; * praise him with strings and organs.

Praise him on high sounding cymbals: praise him on cymbals of joy; * let every spirit praise the Lord.

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. Amen. * ℟. Ant.

1 Corinthians 11:23–24

The Lord Jesus Christ, on the night he was betrayed, took bread and, giving thanks, broke it and said: take and eat. This is my Body, which will be given up for you. Do this in my memory.

[℟. Thanks be to God.]

Hymn

Verbum supernum

The celestial Word coming forth,not leaving the right hand of the Father,going out to its work,comes to the evening of life.

Handed over by a discipleto his enemies for his death,he first gave himself to his discipleson a plate of life.

He gave them his Flesh and Bloodunder two species,so that he might feed all menof twofold substance.

Being born he gave himself as a companion, dining he gave himself as nourishment,dying he gave himself as a ransom,reigning he gives himself as a reward.

O saving Victim,you who open the door of heaven,wars and enemies press us,give us strength, bring us help.

To the Lord, one and three,be eternal praise,may he give us eternal lifein the homeland. Amen.

Sung to Aeterne rex altissime from the feast of the Ascension.

Versicle

[Cf. Psalm 147:3 (14)]

℣. He has established peace in your borders, alleluia.

℟. And with the finest grain he has filled you, alleluia.

Benedictus

Luke 1:68—79

Antiphon for the Benedictus. I am the living bread who descended from heaven. If anyone eats of this bread, he will live forever, [alleluia]. [John 6:51–52]

Sung to Pax aeterna from the feast of the Dedication.

Blessed be the Lord God of Israel; * because he has visited and wrought the redemption of his people:

and has raised up a horn of salvation to us, * in the house of David his servant:

as he spoke by the mouth of his holy prophets, * who are from the beginning:

salvation from our enemies, * and from the hand of all that hate us:

to perform mercy to our fathers, * and to remember his holy testament,

the oath, which he swore to Abraham our father, * that he would grant to us,

that being delivered from the hand of our enemies, * we may serve him without fear,

in holiness and justice before him, * all our days.

And you, child, shall be called the prophet of the highest: * for you shall go before the face of the Lord to prepare his ways:

to give knowledge of salvation to his people, * unto the remission of their sins:

through the bowels of the mercy of our God, * in which the orient from on high has visited us:

to enlighten those who sit in darkness, and in the shadow of death: * to direct our feet into the way of peace.

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. Amen. * ℟. Ant.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.Our Father, etc.℣. May the Lord grant us his peace.℟. And life everlasting. Amen.

Final Antiphon of the Blessed Virgin Mary

Hail holy Queen, Mother of Mercy,our life, our sweetness, and our hope.To you do we cry, poor banished children of Eve.To you do we send up our sighs, mourning and weepingIn this valley of tears.Turn then, most gracious Advocate,thine eyes of mercy toward us.And after this our exile show unto usthe blessed fruit of your womb, Jesus.O clement, O loving, O sweet Virgin Mary.

℣. Pray for us, O Holy Mother of God.℟. That we may be made worthy of the promises of Christ.

Let us pray. O almighty, everlasting God, who by the cooperation of the Holy Spirit, did prepare the body and soul of Mary, glorious Virgin and Mother, to become a worthy dwelling for your Son; grant that we who rejoice in her commemoration may, by her gracious intercession, be delivered from present evils and from everlasting death. Through the same Christ our Lord. Amen.

℣. May the divine assistance remain with us always.℟. Amen.]

Prime

[For Prime and the other hours of the day, the antiphons of Lauds are used, except the fourth.]

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. Wisdom has built herself a house, she has prepared her wine, she has laid her table, alleluia. [Prov 9:1–2]

Sung to Adest dies from the feast of St. Dominic.

Psalms 53 (54); 22 (23); 118 (119):1–16, 17–32

[Psalm 53 (54)] Save me, O God, by your name, * and judge me in your strength.

O God, hear my prayer: * give ear to the words of my mouth.

For strangers have risen up against me; and the mighty have sought after my soul: * and they have not set God before their eyes.

For behold God is my helper: * and the Lord is the protector of my soul.

Turn back the evils upon my enemies; * and cut them off in your truth.

I will freely sacrifice to you, * and will give praise, O God, to your name: because it is good:

for you have delivered me out of all trouble: * and my eye has looked down upon my enemies.

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. Amen.

[Psalm 22 (23)] The Lord rules me: and I shall want nothing. * He has set me in a place of pasture.

He has brought me up, on the water of refreshment: * he has converted my soul.

He has led me on the paths of justice, * for his own name’s sake.

For though I should walk in the midst of the shadow of death, I will fear no evils, * for you are with me.

Your rod and your staff, * they have comforted me.

You have prepared a table before me * against those who afflict me.

You have anointed my head with oil; * and my chalice which inebriates me, how goodly is it!

And your mercy will follow me * all the days of my life.

And that I may dwell in the house of the Lord * unto length of days.

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. Amen.

[Psalm 118 (119):1–16—Aleph] Blessed are the undefiled in the way, * who walk in the law of the Lord.

Blessed are they who search his testimonies: * that seek him with their whole heart.

For they who work iniquity, * have not walked in his ways.

You have commanded * your commandments to be kept most diligently.

O! that my ways may be directed * to keep your justifications.

Then shall I not be confounded, * when I shall look into all your commandments.

I will praise you with uprightness of heart, * when I shall have learned the judgments of your justice.

I will keep your justifications: * O! do not utterly forsake me.

[Beth] By what does a young man correct his way? * By observing your words.

With my whole heart I have sought after you: * let me not stray from your commandments.

Your words I have hidden in my heart, * that I may not sin against you.

Blessed are you, O Lord: * teach me your justifications.

With my lips * I have pronounced all the judgments of your mouth.

I have been delighted in the way of your testimonies, * as in all riches.

I will meditate on your commandments: * and I will consider your ways.

I will think of your justifications: * I will not forget your words.

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. Amen.

[Psalm 118 (119):17–32—Ghimel] Give bountifully to your servant, enliven me * and I shall keep your words.

Open my eyes: * and I will consider the wondrous things of your law.

I am a sojourner on the earth: * hide not your commandments from me.

My soul has coveted to long for your justifications, * at all times.

You have rebuked the proud: * they are cursed who decline from your commandments.

Remove from me reproach and contempt: * because I have sought after your testimonies.

For princes sat, and spoke against me: * but your servant was employed in your justifications.

For your testimonies are my meditation: * and your justifications my counsel.

[Daleth] My soul has cleaved to the pavement: * quicken me according to your word.

I have declared my ways, and you have heard me: * teach me your justifications.

Make me to understand the way of your justifications: * and I shall be exercised in your wondrous works.

My soul has slumbered through heaviness: * strengthen me in your words.

Remove from me the way of iniquity: * and out of your law have mercy on me.

I have chosen the way of truth: * your judgments I have not forgotten.

I have stuck to your testimonies, O Lord: * put me not to shame.

I have run the way of your commandments, * when you enlarged my heart.

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. Amen. * ℟. Ant.

Isaiah 33:2

O Lord, have mercy on us:¹ for we have waited for you: be our arm in the morning, and our salvation in the time of trouble.

[℟. Thanks be to God.]

Responsory

℟. Christ, Son of the living God, have mercy on us, alleluia, alleluia. [Cf. Matt 16:16; 9:27]

℣. You sit at the right hand of the Father, alleluia, alleluia. [Cf. Rom 8:34; 1 Pet 3:21–22] Glory be to the Father, and to the Son, and to the Holy Spirit. * Christ, Son of the living God, have mercy on us, alleluia, alleluia.

Versicle

[Psalm 43 (44):26]

℣. Arise, O Lord, and help us, alleluia.

℟. And deliver us for your name’s sake, alleluia.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

Terce

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. You have nourished your people with the food of the angels, and you have provided them bread from heaven, alleluia. [Cf. Wis 16:20]

Sung to Pauper esca from the feast of St. Dominic.

Psalm 118 (119):33–48, 49–64, 65–80

[Psalm 118 (119):33–48—He] Set before me for a law the way of your justifications, O Lord: * and I will always seek after it.

Give me understanding, and I will search your law; * and I will keep it with my whole heart.

Lead me into the path of your commandments; * for this same I have desired.

Incline my heart into your testimonies * and not to covetousness.

Turn away my eyes that they may not behold vanity: * quicken me in your way.

Establish your word to your servant, * in your fear.

Turn away my reproach, which I have apprehended: * for your judgments are delightful.

Behold I have longed after your precepts: * quicken me in your justice.

[Vav] Let your mercy also come upon me, O Lord: * your salvation according to your word.

So shall I answer those who reproach me in anything; * that I have trusted in your words.

And take not the word of truth utterly out of my mouth: * for in your words, I have hoped exceedingly.

So shall I always keep your law, * forever and ever.

And I walked at large: * because I have sought after your commandments.

And I spoke of your testimonies before kings: * and I was not ashamed.

I meditated also on your commandments, * which I loved.

And I lifted up my hands to your commandments, which I loved: * and I was exercised in your justifications.

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. Amen.

[Psalm 118 (119):39–64—Zai] Be mindful of your word to your servant, * in which you have given me hope.

This has comforted me in my humiliation: * because your word has enlivened me.

The proud did iniquitously altogether: * but I declined not from your law.

I remembered, O Lord, your judgments of old: * and I was comforted.

A fainting has taken hold of me, * because of the wicked that forsake your law.

Your justifications were the subject of my song, * in the place of my pilgrimage.

In the night I have remembered your name, O Lord: * and have kept your law.

This happened to me: * because I sought after your justifications.

[Heth] O Lord, my portion, * I have said, I would keep your law.

I entreated your face with all my heart: * have mercy on me according to your word.

I have thought on my ways: * and turned my feet unto your testimonies.

I am ready, and am not troubled: * that I may keep your commandments.

The cords of the wicked have encompassed me: * but I have not forgotten your law.

I rose at midnight to give praise to you; * for the judgments of your justification.

I am a partaker with all those who fear you, * and who keep your commandments.

The earth, O Lord, is full of your mercy: * teach me your justifications.

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. Amen.

[Psalm 118 (119):65–80—Teth] You have done well with your servant, O Lord, * according to your word.

Teach me goodness and discipline and knowledge; * for I have believed your commandments.

Before I was humbled I offended; * therefore I have kept your word.

You are good; * and in your goodness teach me your justifications.

The iniquity of the proud has been multiplied over me: * but I will seek your commandments with my whole heart.

Their heart is curdled like milk: * but I have meditated on your law.

It is good for me that you have humbled me, * that I may learn your justifications.

The law of your mouth is good to me, * above thousands of gold and silver.

[Jod] Your hands have made me and formed me: * give me understanding, and I will learn your commandments.

They who fear you shall see me, and shall be glad: * because I have greatly hoped in your words.

I know, O Lord, that your judgments are equity: * and in your truth you have humbled me.

O! let your mercy be for my comfort, * according to your word unto your servant.

Let your tender mercies come unto me, and I shall live: * for your law is my meditation.

Let the proud be ashamed, because they have done unjustly towards me: * but I will be employed in your commandments.

Let those who fear you turn to me: * and they who know your testimonies.

Let my heart be undefiled in your justifications, * that I may not be confounded.

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. Amen. * ℟. Ant.

1 Corinthians 11:23–24

The Lord Jesus Christ, on the night he was betrayed, took bread and, giving thanks, broke it and said: take and eat. This is my Body, which will be given up for you.

[℟. Thanks be to God.]

Responsory

℟. He gave them the bread of heaven, alleluia, alleluia.

℣. Mankind ate the bread of the angels, alleluia, alleluia. Glory be to the Father, and to the Son, and to the Holy Spirit. * He gave them the bread of heaven, alleluia, alleluia. [Ps 77 (78):24–25]

Versicle

[Psalm 80 (81):17]

℣. He fed them from the finest grain, alleluia.

℟. And he filled them with honey from a rock, alleluia.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

Sext

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. Rich is the bread of Christ and he will offer delicacies to kings, alleluia. [Cf. Gen 49:20]

Sung to Scala caelo from the feast of St. Dominic.

Psalm 118 (119):81–96, 97–112, 113–128

[Psalm 118 (119):81–96—Caph] My soul has fainted after your salvation: * and in your word I have very much hoped.

My eyes have failed for your word, * saying: when will you comfort me?

For I am become like a bottle in the frost: * I have not forgotten your justifications.

How many are the days of your servant: * when will you execute judgment on those who persecute me?

The wicked have told me fables: * but not as your law.

All your statutes are truth: * they have persecuted me unjustly, do help me.

They had almost made an end of me upon earth: * but I have not forsaken your commandments.

Quicken me according to your mercy: * and I shall keep the testimonies of your mouth.

[Lamed] Forever, O Lord, * your word stands firm in heaven.

Your truth unto all generations: * you have founded the earth, and it continues.

By your ordinance the day goes on: * for all things serve you.

Unless your law had been my meditation, * I had then perhaps perished in my abjection.

Your justifications I will never forget: * for by them you have given me life.

I am thine, save me: * for I have sought your justifications.

The wicked have waited for me to destroy me: * but I have understood your testimonies.

I have seen an end of all perfection: * your commandment is exceeding broad.

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. Amen.

[Psalm 118 (119):97–112—Mem] How I have loved your law, O Lord! * it is my meditation all the day.

Through your commandment, you have made me wiser than my enemies: * for it is ever with me.

I have understood more than all my teachers: * because your testimonies are my meditation.

I have had understanding above ancients: * because I have sought your commandments.

I have restrained my feet from every evil way: * that I may keep your words.

I have not declined from your judgments, * because you have set me a law.

How sweet are your words to my palate! * more than honey to my mouth.

By your commandments I have had understanding: * therefore I have hated every way of iniquity.

[Nun] Your word is a lamp to my feet, * and a light to my paths.

I have sworn and am determined * to keep the judgments of your justice.

I have been humbled, O Lord, exceedingly: * quicken me according to your word.

The free offerings of my mouth make acceptable, O Lord: * and teach me your judgments.

My soul is continually in my hands: * and I have not forgotten your law.

Sinners have laid a snare for me: * but I have not erred from your precepts.

I have purchased your testimonies for an inheritance forever: * because they are the joy of my heart.

I have inclined my heart to do your justifications forever, * for the reward.

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. Amen.

[Psalm 118 (119):113–128—Samech] I have hated the unjust: * and I have loved your law.

You are my helper and my protector: * and in your word I have greatly hoped.

Depart from me, you malignant: * and I will search the commandments of my God.

Uphold me according to your word, and I shall live: * and let me not be confounded in my expectation.

Help me, and I shall be saved: * and I will meditate always on your justifications.

You have despised all those who fall off from your judgments; * for their thought is unjust.

I have accounted all the sinners of the earth prevaricators: * therefore I have loved your testimonies.

Pierce my flesh with your fear: * for I am afraid of your judgments.

[Ain] I have done judgment and justice: * give me not up to those who slander me.

Uphold your servant unto good: * let not the proud calumniate me.

My eyes have fainted after your salvation: * and for the word of your justice.

Deal with your servant according to your mercy: * and teach me your justifications.

I am your servant: * give me understanding that I may know your testimonies.

It is time, O Lord, to do: * they have dissipated your law.

Therefore I have loved your commandments * above gold and the topaz.

Therefore was I directed to all your commandments: * I have hated all wicked ways.

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. Amen. * ℟. Ant.

1 Corinthians 11:26

As often as you shall eat this bread and drink this chalice, you will proclaim the death of the Lord until he comes.

Responsory

℟. He fed them from the finest grain, alleluia, alleluia.

℣. And he filled them with honey from a rock, alleluia, alleluia. Glory be to the Father, and to the Son, and to the Holy Spirit. * He fed them from the finest grain, alleluia, alleluia. [Psalm 80 (81):17]

Versicle

[Psalm 103 (104):14–15]

℣. May you produce bread from the earth, alleluia.

℟. And may wine gladden the heart of man, alleluia.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

None

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. To the one who conquers I will give hidden manna and a new name, alleluia. [Cf. Rev 2:17]

Sung to Ex quo omnia from the feast of the Trinity.

Psalm 118 (119):129–144, 145–160, 161–176

[Psalm 118 (119):129–144—Phe] Your testimonies are wonderful: * therefore my soul has sought them.

The declaration of your words gives light: * and gives understanding to little ones.

I opened my mouth and panted: * because I longed for your commandments.

Look upon me, and have mercy on me, * according to the judgment of those who love your name.

Direct my steps according to your word: * and let no iniquity have dominion over me.

Redeem me from the calumnies of men: * that I may keep your commandments.

Make your face to shine upon your servant: * and teach me your justifications.

My eyes have sent forth springs of water: * because they have not kept your law.

[Sade] You are just, O Lord: * and your judgment is right.

You have commanded justice your testimonies: * and your truth exceedingly.

My zeal has made me pine away: * because my enemies forgot your words.

Your word is exceedingly refined: * and your servant has loved it.

I am very young and despised; but * I forget not your justifications.

Your justice is justice forever: * and your law is the truth.

Trouble and anguish have found me: * your commandments are my meditation.

Your testimonies are justice forever: * give me understanding, and I shall live.

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. Amen.

[Psalm 118 (119):145–160—Coph] I cried with my whole heart, hear me, O Lord: * I will seek your justifications.

I cried unto you, save me: * that I may keep your commandments.

I prevented the dawning of the day, and cried: * because in your words I very much hoped.

My eyes to you have prevented the morning: * that I might meditate on your words.

Hear my voice, O Lord, according to your mercy: * and quicken me according to your judgment.

They who persecute me have drawn near to iniquity; * but they are gone far off from your law.

You are near, O Lord: * and all your ways are truth.

I have known from the beginning concerning your testimonies: * that you have founded them forever.

[Res] See my humiliation and deliver me: * for I have not forgotten your law.

Judge my judgment and redeem me: * quicken me for your word’s sake.

Salvation is far from sinners; * because they have not sought your justifications.

Many, O Lord, are your mercies: * quicken me according to your judgment.

Many are those who persecute me and afflict me; * but I have not declined from your testimonies.

I beheld the transgressors, and I pined away; * because they kept not your word.

Behold I have loved your commandments, O Lord; * quicken me in your mercy.

The beginning of your words is truth: * all the judgments of your justice are forever.

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. Amen.

[Psalm 118 (119):161–176—Sin] Princes have persecuted me without cause: * and my heart has been in awe of your words.

I will rejoice at your words, * as one that has found great spoil.

I have hated and abhorred iniquity; * but I have loved your law.

Seven times a day I have given praise to you, * for the judgments of your justice.

Much peace have those who love your law, * and to them there is no stumbling block.

I looked for your salvation, O Lord: * and I loved your commandments.

My soul has kept your testimonies: * and has loved them exceedingly.

I have kept your commandments and your testimonies: * because all my ways are in your sight.

[Tau] Let my supplication, O Lord, come near in your sight: * give me understanding according to your word.

Let my request come in before you; * deliver me according to your word.

My lips shall utter a hymn, * when you shall teach me your justifications.

My tongue shall pronounce your word: * because all your commandments are justice.

Let your hand be with me to save me; * for I have chosen your precepts.

I have longed for your salvation, O Lord; * and your law is my meditation.

My soul shall live and shall praise you: * and your judgments shall help me.

I have gone astray like a sheep that is lost: * seek your servant, because I have not forgotten your commandments.

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. Amen. * ℟. Ant.

1 Corinthians 11:27

Whosoever shall eat this bread and drink the chalice of the Lord unworthily, will be answerable for the Body and Blood of the Lord.

Responsory

℟. May you produce bread from the earth, alleluia, [alleluia].

℣. And may wine gladden the heart of man. Glory be to the Father, and to the Son, and to the Holy Spirit. * May you produce bread from the earth, alleluia, [alleluia]. [Psalm 103 (104):14–15]

Versicle

[Cf. Psalm 147:3 (14)]

℣. He has established peace in your borders, alleluia.

℟. And with the finest grain he has filled you, alleluia.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

Second Vespers

Antiphons and Psalms, as in first Vespers.

[℣. O God, come to my assistance;℟. O Lord, make haste to help me.

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. Amen. Alleluia.]

Antiphon. Christ the Lord, a priest forever after the order of Melchizedech, offered bread and wine. [Ps 109 (110):4b; Heb 5:6; Gen 14:18]

Sung to Gloria tibi Trinitas from the feast of the Trinity.

Psalm 109 (110)

The Lord said to my Lord: * sit at my right hand:

until I make your enemies * your footstool.

The Lord will send forth the scepter of your power out of Zion: * rule in the midst of your enemies.

With you is the principality in the day of your strength: in the brightness of the saints: * from the womb before the day star I begot you.

The Lord has sworn, and he will not repent: * you are a priest forever according to the order of Melchizedech.

The Lord at your right hand * has broken kings in the day of his wrath.

He shall judge among the nations; he shall fill ruins: * he shall crush the heads in the land of the many.

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. Amen. * ℟. Ant.

Antiphon. The merciful Lord gave food to those who fear him in memory of his wonderful works. [Cf. Ps 110 (111):4]

Sung to Totus orbis from the feast of St. Thomas [of Canterbury].

Psalm 110 (111)

I will praise you, O Lord, with my whole heart; * in the council of the just: and in the congregation.

Great are the works of the Lord: * sought out according to all his wills.

His work is praise and magnificence: * and his justice continues forever and ever.

He has made a remembrance of his wonderful works, being a merciful and gracious Lord: * he has given food to those who fear him.

He will be mindful forever of his covenant: * he will show forth to his people the power of his works.

That he may give them the inheritance of the Gentiles: * the works of his hands are truth and judgment.

All his commandments are faithful: confirmed forever and ever, * made in truth and equity.

He has sent redemption to his people: * he has commanded his covenant forever.

Holy and terrible is his name: * the fear of the Lord is the beginning of wisdom.

A good understanding to all that do it: * his praise continues forever and 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. Amen. * ℟. Ant.

Antiphon. I will take up the chalice of salvation and I will offer up a sacrifice of praise. [Cf. Ps 115:4, 7 (Ps 116:13, 17)]

Sung to Pudore bono from the feast of St. Nicholas.

Psalm 115 (116)

I have believed; therefore I have spoken; * but I have been humbled exceedingly.

I said in my excess: * every man is a liar.

What shall I render to the Lord, * for all the things he has rendered unto me?

I will take the chalice of salvation; * and I will call upon the name of the Lord.

I will pay my vows to the Lord before all his people: * precious in the sight of the Lord is the death of his saints.

O Lord, for I am your servant: * I am your servant, and the son of your handmaid.

You have broken my bonds: * I will sacrifice to you the sacrifice of praise, and I will call upon the name of the Lord.

I will pay my vows to the Lord in the sight of all his people: * in the courts of the house of the Lord, in your midst, O Jerusalem.

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. Amen. * ℟. Ant.

Antiphon. Let the sons of the Church be like olive shoots around the table of the Lord. [Cf. Ps 127 (128):3]

Sung to Iuste et sancte vivendo from the feast of St. Nicholas.

Psalm 127 (128)

Blessed are all those who fear the Lord: * who walk in his ways.

For you shall eat the labors of your hands: * blessed are you, and it shall be well with you.

Your wife as a fruitful vine, * on the sides of your house.

Your children as olive plants, * round about your table.

Behold, thus shall the man be blessed * who fears the Lord.

May the Lord bless you out of Zion: * and may you see the good things of Jerusalem all the days of your life.

And may you see your children’s children, * peace upon Israel.

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. Amen. * ℟. Ant.

Antiphon. He imposes peace in the territory of the Church; the Lord fills us with the finest grain. [Cf. Ps 147:3 (147:14)]

Sung to Innocenter puerilia iura from the feast of St. Nicholas.

Psalm 147 (147:12–20)

Praise the Lord, O Jerusalem: * praise your God, O Zion.

Because he has strengthened the bolts of your gates, * he has blessed your children within you.

Who has placed peace in your borders: * and fills you with the fat of corn.

Who sends forth his speech to the earth: * his word runs swiftly.

Who gives snow like wool: * scatters mists like ashes.

He sends his crystal like morsels: * who shall stand before the face of his cold?

He shall send out his word, and shall melt them: * his wind shall blow, and the waters shall run.

Who declares his word to Jacob: * his justices and his judgments to Israel.

He has not done in like manner to every nation: * and his judgments he has not made manifest to them.

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. Amen. * ℟. Ant.

1 Corinthians 11:23–24

The Lord Jesus Christ, on the night he was betrayed, took bread and, giving thanks, broke it and said: take and eat. This is my Body, which will be given up for you.

Responsory

℟. Elias saw a hearth bread by his head and arising he ate and drank. * And he walked in the strength of this food * up to the mountain of God. [1 Kgs 19:6–8]

℣. If anyone eats this bread, he will live forever. [John 6:53–58] * And he walked in the strength of this food. Glory be to the Father, and to the Son, and to the Holy Spirit. * Up to the mountain of God.

Hymn

Pange lingua gloriosi corporis mysterium

Praise, my tongue, the mystery of the glorious Body and of the precious Blood, which the King of nations, fruit of a noble womb, poured out in ransom of the world.

Given to us, born to us from a pure Virgin, and having lived in the world, the seed of his word having been scattered, he closed in a wondrous way his span of life.

At the night of the last supper, reclining with his brothers, the law of permitted foods having been fully observed, he gives himself as food with his own hands to the group of twelve.

The Word made flesh changes true bread into Flesh by a word. And pure wine becomes Christ’s Blood. And if the sense fails, only faith suffices to convince the sincere heart.

Therefore let us eagerly venerate such a great sacrament. Let the old example cede to the new rite. Let faith render assistance to the limitations of the senses.

To the Father, and to the Son be praise and jubilation, salvation, honor, strength, and blessing. To the One who proceeds from them both be equal praise. Amen.

Versicle

[Wis 16:20; Psalm 77 (78):25]

℣. You have furnished them with the bread of heaven, alleluia.

℟. Mankind ate of the bread of the angels, alleluia.

Magnificat

Luke 1:46–55

Antiphon for the Magnificat. O sacred banquet in which Christ is received, the memory of his Passion renewed, the soul is filled with grace, and a pledge of future glory is given to us, alleluia.

Sung to Benedictus Dominus Deus Patris nostri from the feast of St. Bernard.

My soul * magnifies the Lord.

And my spirit has rejoiced * in God my Savior.

Because he has regarded the humility of his handmaid; * for behold from henceforth all generations shall call me blessed.

Because he who is mighty has done great things to me; * and holy is his name.

And his mercy is from generation unto generations, * to those who fear him.

He has showed might in his arm: * he has scattered the proud in the conceit of their heart.

He has put down the mighty from their seat, * and has exalted the humble.

He has filled the hungry with good things; * and the rich he has sent away empty .

He has received Israel his servant, * being mindful of his mercy:

as he spoke to our fathers, * to Abraham and to his seed forever.

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. Amen. * ℟. Ant.

Prayer

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.]

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

[℣. O Lord, hear my prayer.℟. And let my cry come unto you.℣. Let us bless the Lord.℟. Thanks be to God.℣. May the souls of the faithful departed, through the mercy of God, rest in peace.℟. Amen.]

Compline

[Antiphons and Psalms, as in Compline, above]

Nunc dimittis

Luke 2:29–32

Antiphon for the Nunc dimittis.¹ O miraculous meal, O bread of greatest sweetness, you the sound relief of our sadness, giving to each of the faithful health of the spirit, you are represented in the old species of food, a designated sign defining that on which the patriarch Elias rests, a hearth bread, alleluia.

Within the Octave

Invitatory (Psalm 94 [95])

Invitatory. Let us adore Christ the king, the lord of all peoples, who gives nourishment of the spirit to those who eat. [Ps 21 (22):29]

Sung to Christum Regem regum adoremus from the feast of St. Andrew.

Come let us praise the Lord with joy: let us joyfully sing to God our savior. Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms. * ℟. Ant.

For the Lord is a great God, and a great king above all gods. For in his hand are all the ends of the earth: and the heights of the mountains are his. * ℟. Ant.

For the sea is his, and he made it: and his hands formed the dry land. Come let us adore and fall down: and weep before the Lord that made us. For he is the Lord our God: and we are the people of his pasture and the sheep of his hand. * ℟. Ant.

Today if you shall hear his voice, harden not your hearts: as in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works. * ℟. Ant.

Forty years long was I offended with that generation, and I said: these always err in heart. And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest. * ℟. Ant.

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. Amen. * ℟. Ant.

Benedictus

Luke 1:68—79

Antiphon for the Benedictus. I am the living bread who descended from heaven. If anyone eats of this bread, he will live forever, [alleluia]. [John 6:51–52]

Sung to Pax aeterna from the feast of the Dedication.

Blessed be the Lord God of Israel; * because he has visited and wrought the redemption of his people:

and has raised up a horn of salvation to us, * in the house of David his servant:

as he spoke by the mouth of his holy prophets, * who are from the beginning:

salvation from our enemies, * and from the hand of all that hate us:

to perform mercy to our fathers, * and to remember his holy testament,

the oath, which he swore to Abraham our father, * that he would grant to us,

that being delivered from the hand of our enemies, * we may serve him without fear,

in holiness and justice before him, * all our days.

And you, child, shall be called the prophet of the Highest: * for you shall go before the face of the Lord to prepare his ways:

to give knowledge of salvation to his people, * unto the remission of their sins:

through the bowels of the mercy of our God, * in which the dawn from on high has visited us:

to enlighten those who sit in darkness, and in the shadow of death: * to direct our feet into the way of peace.

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. Amen. * ℟. Ant.

Magnificat

Luke 1:46–55

Antiphon for the Magnificat. He has made a memorial of his wonderful works, the gracious and merciful Lord. He has given food to those who fear him, alleluia. [Ps 110 (111):4–5]

Sung to Paradisi porta from the feast of St. Mary.

My soul * magnifies the Lord.

And my spirit has rejoiced * in God my Savior.

Because he has regarded the humility of his handmaid; * for behold from henceforth all generations shall call me blessed.

Because he who is mighty has done great things to me; * and holy is his name.

And his mercy is from generation unto generations, * to those who fear him.

He has showed might in his arm: * he has scattered the proud in the conceit of their heart.

He has put down the mighty from their seat, * and has exalted the humble.

He has filled the hungry with good things; * and the rich he has sent empty away.

He has received Israel his servant, * being mindful of his mercy:

as he spoke to our fathers, * to Abraham and to his seed forever.

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. Amen. * ℟. Ant.

[All else is done as on the day itself.]

[Day 2—Friday]

[Gratian, De consecratione, d. 2, can. 57; Augustine, In Iohannis, tr. 26, n. 13]

Christ is the bread, of which whoever eats, lives forever.¹ About this he himself said: and the bread which I will give him is my Flesh, for the life of the world (John 6:52). He prescribes in what way it is bread for the life of the world, not only in accordance with the word, by which all things live, but in accordance with the assumed flesh. His human flesh, which was dead to sin, united to the flesh of the world, incorporated, made one with it, lives by his Spirit, just as the body lives by its spirit. Whoever is not truly of the body of Christ, does not live by the Spirit of Christ.

[Gratian, De consecratione, d. 2, can. 60; attr. Augustine, De Trinitate]

We call the Body and Blood of Christ that which, taken from the fruits of the earth, and blessed by sacred prayer, we properly consume for spiritual salvation, in memory of the Passion of the Lord. Since it is brought into its visible form by the hand of man, it is not sanctified to be such a great sacrament, except by the Holy Spirit working invisibly, since God makes all these things which come about from the body’s movements in that work.

[Gratian, De consecratione, d. 2, can. 63]

This is the sacrament of piety, it is both a sign of unity and a bond of love. Whoever wishes to live, let him approach and believe, let him consume this food and drink. He wishes the society of the body and its members to be understood, because it is among the things predestined in/for the Church.¹

[Gratian, De consecratione, can. 48; attr. Augustine, Sentences of Prosper; actually: Lanfranc, De corpore et sanguine Domini, ch. 10]

This is what we say, what we work to prove in every way, that the sacrifice of the Church is composed of two things, consists of two things, of the visible species of the elements, and of the invisible Body and Blood of our Lord Jesus Christ, both of the sacrament and of the object (res) of the sacrament, that is, of the Body of Christ, just as the person of Christ comprises and is composed of God and man, since Christ himself is truly God and truly man, because each thing contains in itself the nature and truth of those things of which it is composed. Thus the sacrifice of the Church is composed of two things, the sacrament and the object (res) of the sacrament, that is, the Body of Christ. There is therefore the sacrament and the object (res) of the sacrament, that is, the Body of Christ. His Flesh is what, hidden in the form of bread, we receive in the sacrament, and his Blood what we drink under the appearance and taste of wine. His flesh is the sacrament of his Flesh, and his blood the sacrament of his Blood. By his Flesh and Blood both invisible, understandable, spiritual, is signified the visible body of our Lord Jesus Christ, and it is touchable, full of the grace of all virtues and of divine majesty.

[Gratian, De consecratione, d. 2, can. 48, continued]

Therefore, just as the celestial bread, which is truly the Flesh of Christ, is called in its own way the Body of Christ, although actually it is the sacrament of the Body of Christ, which visibly, which palpably, subject to death, was placed on the Cross, and just as it is called that sacrifice of the flesh, which is the suffering, death, and crucifixion of Christ at the priest’s hands, not because of the truth of the matter, but because of a symbolic mystery, so the sacrament of faith, which is called baptism, is faith.

[Gratian, De consecratione, d. 2, can. 71; see Paschasius Radbertus, De corpore et sanguine Domini, ch. 9, lines 4–19]

This offering is repeated daily, although Christ having died once in the flesh through one and the same suffering of death, saved the world a single time, from which death rising again to life, death will have no more dominion over him. Indeed the wisdom of God foresaw this necessity for many reasons. First of all because we sin daily, at least in sins without which mortal infirmity it is not possible to live, because although all sins are pardoned in baptism, nevertheless the infirmity of sin still remains in the flesh. Hence the psalmist: bless the Lord, my soul, who forgives all your sins, who heals all your infirmities (Ps 102:2–3). And because daily we fall, daily Christ is mystically sacrificed for us, and the Passion of Christ is handed down in mystery, so that he who, by dying a single time, conquered death, might forgive daily the faults of recurring transgressions through the sacraments of the Body and Blood. Hence we pray: forgive us our sins (Matt 6:12). Because if we would say that we do not have sin, we delude ourselves, and truth is not within us (1 John 1:8).

[Day 3—Saturday]

[Gratian, De consecratione, d. 2, can. 71]

This mystery is repeated, indeed for the purpose of a commemoration of the Passion of Christ, just as he himself said: so often as you do this, do it in memory of me. Therefore, as often as you eat this bread, and drink this cup, you proclaim the death of the Lord until he comes (1 Cor 11:25–26). This is not to be understood as: “until the death of Christ comes,” because he will not die anymore, but “until the Lord himself comes for judgment.” In the meanwhile the death of Christ for the life of time must always be proclaimed to posterity, so that they may learn with what love he loved his own, who deigned to die for them, to whom we all should return an equivalence of love, because he loved us first, although we were sons of Gehenna, so that we, now liberated from death, might love him.

[Gratian, De consecratione, d. 2, can. 50; attr. Augustine, De Trinitate]

Because by the death of the Lord we have been freed, we signify the memories of this event in eating his Flesh and drinking his Blood, which were offered up for us.

[Gratian, De consecratione, d. 2, can. 72; attr. Augustine; actually: Paschasius Radbertus, De corpore et sanguine Domini, ch. 4, lines 1–20]

Whether by symbolism or by truth the mystery of the chalice becomes a sacrament, truth tells: my Flesh truly is food, and my Blood truly is drink (John 6:56). Otherwise how will it be a great thing—the bread which I will give is my Flesh for the life of the world (John 6:52)—unless it be true flesh? But because it is not right that Christ be devoured with the teeth, he wanted this bread and wine truly in the ministry to become powerfully his Flesh and Blood by the consecration of the Holy Spirit, and daily to be sacrificed mystically for the life of the world, so that, just as his true flesh is created from a Virgin through the Holy Spirit without intercourse, through the same Holy Spirit the same Body of Christ may be mystically consecrated from the substance of bread and wine. The Body of Christ is both truth and a symbol. Truth when the Body and Blood of Christ is produced by the power of the Holy Spirit and by his own power, from the substance of bread and wine. The symbol is that which is perceived externally.

[Gratian, De consecratione, d. 2, can. 72, continued]

Within the Catholic Church, in the mystery of the Body of Christ, nothing greater by a good priest, nor inferior by a bad priest is accomplished, because it is accomplished, not by the merit of the one consecrating, but by the Word of the Creator, and by the power of the Holy Spirit. If it were by the merit of the priest, it would in no way pertain to Christ. Now however, just as it is he himself who baptizes, so it is he himself who, through the Holy Spirit, makes it his Flesh, and changes wine into his Blood. Hence the priest: command, he says, these offerings to be carried up by the hands of your holy angel to your sublime altar, in the sight of your divine majesty.¹

How is it that he demands these offerings be brought into the light, if not that it be understood that these things are done in his priesthood? Therefore this offering is blessed, through which we are blessed, it is enrolled, through which men are enrolled in heaven, it is certified, through which we are deemed to be of the flesh of Christ, it is intelligent, through which we are freed from bestial understanding, it is accepting,¹ so that we who are displeasing to ourselves may become by it acceptable to his only Son. Nothing is more sensible than that, because we receive the likeness of his death in baptism, we also consume the likeness of his body and blood, so that truth may not be lacking in the sacrament, and that there be no mockery by pagans, that we drink the blood of a dead man.

[Day 4—Sunday]

[Gratian, De consecratione, d. 2, can. 72, conclusion]

It must be believed that the sacraments are produced by the words of Christ, by whose power they are created beforehand, by his word especially they are produced for the better. All the remaining things which the priest says, or which the group of the chorus sings, are nothing other than praises and thanksgivings, or even supplications, or prayers of the faithful.

[Gratian, De consecratione, d. 2, can. 74; attr. Ambrose; see Paschasius Radbertus, De corpore et sanguine Domini, ch. 1, lines 46–55]

All things that the Lord wished, he did in heaven and on earth. And because he wished it, it was done. Thus, although it seems to be the form of bread and wine, these things, after consecration, must be believed to be nothing other than the Flesh of Christ and his Blood. Whence he himself spoke the truth to his disciples: this, he said, is my Flesh, for the life of the world (John 6:52).

And that I may speak more remarkably, it is clearly nothing other than what was born of Mary, and suffered on the Cross, and rose again from the tomb. This, I say, it is, and therefore it is the Flesh of Christ, which is offered for the life of the world even today, and when it is taken worthily, eternal life certainly is restored in us. This bread which we consume in mystery, I certainly understand to be that bread which was formed by the hand of the Holy Spirit in the womb of the Virgin, and destroyed by the fire of his Passion on the altar of the Cross. The bread of the angels has become the food of men. Whence he himself said: I am the living bread, who descended from heaven (John 6:51). And again: the bread which I will give is my Flesh, for the life of the world (John 6:52).

[Gratian, De consecratione, d. 2, can. 13; attr. Augustine]

To receive Communion of the Eucharist daily I neither praise nor censure. I urge Communion on all Sundays. If however the soul is in a state of sin, I say that he is more to be burdened by receiving the Eucharist, than to be purified. And therefore [if] someone is consumed by sin, but yet does not have a wish to sin further, let him receive Communion in tears and prayers, and, confident in the mercy of the Lord, let him approach the Eucharist undaunted and secure. But I say this to the one whom mortal sins do not burden. Thus one person says that the Eucharist must not be received daily, another asserts that it be done daily, let each one do what he conscientiously believes must be done according to his own faith. Nor did either of them put himself before the other, Zacheus and that centurion, when one of them gladly received the Lord into his house, the other said to the Lord: Lord I am not worthy that you should enter my house (Matt 8:8), both honoring the Savior, although not in one way, both having been pitied for their sins, both having attained mercy. To this it applies that manna tastes in the mouth of each according to his own desire.

[Gratian, De consecratione, d. 2, can. 14; attr. Ambrose, De sacramentis]

If, however often the Blood of Christ is poured out, it is shed for the remission of sins, I ought always to receive it, so that always my sins may be forgiven.

[Gratian, De consecratione, d. 2, can. 24; attr. Sergius]

I who always sin, ought always to have a remedy. Those who live wickedly in the Church, and do not cease to receive Communion, considering themselves to be purified by such Communion, let them learn that they acquire nothing for their purification, as the prophet says: how is it that my beloved commits crimes in my house? Do the consecrated pieces of Flesh take away from you your maliciousness? (Jer 11:15). As the Apostle [says]: let a man examine himself, he said, and thus eat of that bread and drink from that chalice (1 Cor 11:28).

[Gratian, De consecratione, d. 2, can. 56; attr. Ambrose, De sacramentis]

This bread is not that which goes into the body, but the bread of eternal life, which supports the substance of our soul. This is a daily bread, receive it daily, so that daily it may be of benefit to you. Live in such a way that you may be worthy to receive it.

[Gratian, De consecratione, d. 2, can. 66; attr. Augustine, De Trinitate]

Sacred things can be harmful to the wicked. They work to the salvation of the good, to the judgment of the wicked. Hence the Apostle: he who eats and drinks unworthily, eats and drinks judgment on himself (1 Cor 11:29). Not because that thing is evil, but because the evil one receives evilly what is good. It was not an evil morsel which was given by the Lord to Judas. The doctor gives health. But because he who was unworthy received it, he received it to his destruction.

[Gratian, De consecratione, d. 2, can. 67]

Let the steward not forbid the rich of the land (Ps 22:29) from eating at the Lord’s table, but let him advise them to fear the bringer of judgment.

[Gratian, De consecratione, d. 2, can. 68]

Just as Judas, when Christ handed a morsel to him, did not receive evil but badly received good, gave room to the devil, so when someone unworthily consumes the Body of Christ, it is not the case that because he is wicked, it is wicked, or because he does not receive it to his benefit he receives nothing. The Body and Blood of the Lord nonetheless was in them, to whom the Apostle said: whoever eats and drinks unworthily, eats and drinks judgment on himself (1 Cor 11:29).

[Gratian, De consecratione, d. 2, can. 46; attr. Augustine]

Many receive the Body unworthily, about whom the Apostle said: he who eats and drinks from the chalice of the Lord unworthily, eats and drinks judgment on himself (1 Cor 11:29). But how must Christ be eaten? He himself described the way: he who eats my Flesh and drinks my Blood worthily, remains in me and I in him (John 6:57), and if he receives the sacrament unworthily, he obtains great torment.

[Gratian, De consecratione, d. 2, can. 35, beginning; attr. Eusebius]

Because the Lord¹ was going to take away from our eyes his assumed body and place it in the heavens, it was necessary that, on the day of the Last Supper, he consecrate a sacrament of his Body and Blood for us, so that what once was offered as ransom might be worshiped continuously through the mystery, so that because daily and indefatigably redemption flowed for the well-being of men, it might be a perpetual offering of redemption, and so that everlasting sacrifice might live in memory, and so the truly unique and perfect sacrifice might always be present in grace, appraised by faith, not by money, and valued not by external appearance but by internal influence. Whence heavenly authority justly confirms, because: my Flesh truly is food, and my Blood truly is drink (John 6:56). Therefore, let every doubt of disbelief depart, because certainly he who is the giver of the gift, is himself witness of its truth. For the invisible priest converts visible creations into the substance of his Body and Blood by his word and secret power, saying: take and eat, this is my Body. And, when the blessing is repeated, take and drink, this is my Blood. Therefore just as at the command of the directing Lord suddenly from nothing there existed the heights of the heavens, the depths of the waters, the vastness of the earth, so by equal power in the spiritual sacraments, when goodness commands, the results obey.

[Gratian, De consecratione, d. 2, can. 35, conclusion]

Therefore ask yourself, you who were reborn in Christ, how much and in what way the beneficent power of divine blessing works, and how it ought not to be new and impossible for you, that earthly and mortal things are converted into the substance of Christ. Formerly you were estranged from life, banished from mercy, and from the path of salvation, dead inside, you were exiled. Suddenly, admitted to the laws of Christ and restored by his healthful ministries, you hastened over into the body of the Church, not by seeing but by believing, and from a son of perdition you merited to become adopted of God by hidden goodness, though remaining the same in outward form, you were made greater invisibly, without the addition of anything. Although you were one and the same you stood out as much different by your advances in the faith.

On the outside nothing was added, and all was changed on the inside, and thus man was made the son of Christ, and Christ was formed in the mind of men. Just as, therefore, without actual feeling, with past worthlessness put aside, you have suddenly assumed a new worth, and just as, because God cured in you the wound, washed away the stains, wiped away the blemish, these things are believed not by your eyes but by your feelings, and so when you come to worship at the altar, to be satisfied with spiritual food, look with faith upon the holy Body of your Lord and his Blood, honor and marvel at them, hold them in your soul, take them in heart’s hand, and especially with heart partake fully of the nourishment of man’s soul.

[Gratian, De consecratione, d. 2, can. 53; attr. Ambrose]

In Christ the sacrifice was offered once, potent for eternal salvation. What therefore can we say? Do we not offer every day? Yes, but for the commemoration of his death, for the sacrifice is one and not several. Why is it one and not several? Because Christ was sacrificed once. This sacrifice is an imitation of that one, itself and always itself. Hence this is one and the same sacrifice. Some may say that because he is offered in many places, there are many Christs. In no way! Christ is but one everywhere, both here and there, existing in full. Just as, because wherever he is offered, there is one body and not many bodies, so there is one sacrifice. The priest however is the one who offered the sacrifice which cleanses us, [and] we offer the same now, that when offered then was not to be consumed. What we do is done in commemoration of that which was done. Do this, he said, in my memory (Luke 22:19).

[Day 5—Monday]

[Gratian, De consecratione, d. 2, can. 1]

Among the offerings¹ of the sacraments which are presented during the solemnities of the Masses, let bread alone as well as wine mixed with water be offered in sacrifice. There must not be, in the chalice of the Lord, either wine alone, or water alone, but both mixed, because it is read that both flowed from his side in his Passion (cf. John 19:34).

[Gratian, De consecratione, d. 2, can. 7]

The chalice of the Lord ought to be offered with wine and water mixed, because we see the people represented by the water, the Blood of Christ shown by the wine. Therefore, when wine and water are mixed in the chalice, the people are joined with Christ, and the crowd of believers are combined and united with him in whom they believe, and this combination and union of water and wine is mixed in the chalice of the Lord in such a way that the mixture cannot be separated. For if one offers wine alone, the Blood of Christ comes into being without us. If the water is alone, the people come into being without Christ. Therefore, when the cluster of grapes is offered alone, in which the power of wine alone is represented, the sacrament of our health is neglected, which is signified by water.

[Gratian, De consecratione, d. 2, can. 83; attr. Ambrose, De sacramentis]¹

Melchizedech showed the rite of this sacrament, when he offered Abraham bread and wine. But you say to me: how therefore did Melchizedech offer bread and wine alone? Why is an admixture of water preferred? Learn this reason. First of all it was a symbol, which preceded before at the time of Moses. Because, when the Jewish people thirsted, and they complained that it was not possible for water to be found, the Lord ordered Moses to touch the rock with a rod, he touched the rock and the rock poured out a great wave, just as the Apostle says: they drank from the rock which followed them. The rock was Christ (1 Cor 10:4). It was not an immobile rock that followed the people. And you, drink, so that Christ may follow you. Behold the mystery. Moses is the prophet. The rod is the word of God. The priest touches the rock with the word of God, and water flows, and the people of God drink. Therefore the priest touches the chalice, he pours water into the chalice, and it springs into eternal life, and the people of God drink, who followed the grace of God.

[Gratian, De consecratione, d. 2, can. 83]

You have learned this;¹ therefore learn something else. At the time of the Passion of the Lord, when the great Sabbath was at hand, because our Lord Jesus Christ was still alive on the Cross, along with the thieves, soldiers were sent to kill them. On approaching, they found our Lord Jesus Christ dead. Then one of the soldiers pierced his side with a spear, and from his side water and blood flowed. Water to purify, blood to redeem. Why from his side? Because where there is guilt, there is grace. Guilt through woman, grace through our Lord Jesus Christ.

[Gratian, De consecratione, d. 2, can. 2; attr. Cyprian]

Thus the chalice of the Lord is not water alone and wine alone, unless both are combined, just as the Body of the Lord cannot be flour alone, unless it is united and joined, and made firm into the structure of one thing.

[Gratian, De consecratione, d. 2, can. 5]

In the sacrament of the Body and Blood, nothing more is offered, than that which our Lord himself passed on to us, that is, bread and wine mixed with water, nor is anything more offered in sacrifices, than what comes from grapes and grain.

[Gratian, De consecratione, d. 2, can. 4; attr. Pope Martin]

These three are one in Christ Jesus. This sacrifice is an offering to God in the aroma of sweetness.

[Day 6—Tuesday]

[Gratian, De consecratione, d. 2, can. 82, beginning; attr. Hillary, De Trinitate]

The Father in Christ,¹ and Christ in us, make us as one in them. If truly Christ took on the flesh of our body, and that man is truly Christ, we also truly consume the Flesh of his Body in a mystery, and through it we will be one, because the Father is in him, and he is in us. For how is the unity of will claimed, when in the sacrament the substance is of nature, and the sacrament of unity is perfect? It is not in the human or worldly sense that we must speak about these things, and not by violence must the foolish utterance of divine words, hostile to salvation, as well as the perversity of intelligence be eliminated. Concerning the natural truth or unity of Christ in us, what we say, we will say foolishly and impiously, unless what we say we have learned from him. He himself said: my Flesh truly is food, and my Blood truly is drink. He who eats my Flesh and drinks my Blood, remains in me and I in him (John 6:56–57).

[Gratian, De consecratione, d. 2, can. 82, continued]

Concerning the truth of the Flesh and Blood, no room for ambiguity remained. Now indeed, according to both the profession of the Lord himself and our faith, it is truly Flesh, and it is truly Blood, and they, eaten and drunk, cause both us to be in Christ and Christ in us. Therefore he himself is in us through the Flesh. That, moreover, we are in him through the sacrament of the union of Flesh and Blood, he himself testifies, saying: you indeed will see me, because I live, you too will live, because I am in my father, and you are in me, and I am in you (John 14:19–20). If he wished only the unity of will to be understood, as the heretics claim, why did he detail a specific degree and series of unity to be gone through, except that he might be believed to be present in the Father through the nature of his divinity, and we, consequently to be in him through his physical birth, and he in us through the mystery of the sacraments. And so perfect unity might instruct the mediator that, with us still in him, he remained in the Father, and, still in the Father, he remained in us, and in this way we would advance to unity, since we would also naturally exist in the one who is naturally in him on account of birth, and he naturally would remain in us.

[Gratian, De consecratione, d. 2, can. 82, conclusion]

That this unity is naturally in us he himself has testified: whoever eats my Flesh and drinks my Blood abides in me and I in him (John 6:57). For he will not be in anyone except in the one in whom he already was, having taken upon himself the flesh of him who had eaten his Flesh. Just as, he said, the living Father sent me, and I live through the Father, whoever shall eat my Flesh will live through me (John 6:58). Just as he lives through the Father, we likewise live through his Flesh. This therefore is the cause of our life, that what abides in us we have on account of Christ’s Flesh, living through him, by virtue of him living through the Father. If therefore we naturally live through him according to his flesh, that is, having acquired the nature of his flesh, how does he not have naturally, through the Spirit, the Father in himself, since he lives through the Father? The Body of Christ, which is consumed at the altar, is a symbol, since bread and wine is seen outwardly. It is truth when the Body and Blood of Christ is in truth believed within.

[Day 7—Wednesday]

[Gratian, De consecratione, d. 2, can. 73, beginning; attr. Gregory]

This salutary sacrifice¹ renews for us that death of the only begotten Son through mystery, who, rising from the dead, dies no more—death will have no more dominion over him (Rom 6:9)—nevertheless, living immortally and incorruptibly in himself, he dies again in this ministry, and his Body is consumed everywhere, his flesh suffers for the salvation of the people, his Blood now is poured out, not into the hands of the unfaithful, but into the mouths of the faithful. Consequently let us think of what nature is this sacrifice, which always imitates the Passion of the only begotten Son for our absolution. For who of the faithful can have doubt that, in that hour of sacrifice, at the voice of the priest the heavens are opened, and in that mystery of Jesus Christ the choruses of angels are present, the highest and lowest are joined together, made one out of invisible and visible things? At one and the same time and moment, he said, the same is both carried off into heaven, by the ministry of the angels to be joined to the Body of Christ, and is seen before the eyes of the priest on the altar.²

[Gratian, De consecratione, d. 2, can. 73, continued]

So great is the unity of the Church in Christ, that everywhere the bread of the Body of Christ is one, and the chalice of his Blood is one. For the chalice which the Catholic priest offers, is none other than that which the Lord entrusted to the apostles, because just as the divinity of the Word of God is one, which fills up the whole world, so, notwithstanding the fact that it is consecrated in many places and on innumerable days, there are not many bodies of Christ, nor many chalices, but one Body of Christ, and one Blood with it, which he obtained in the womb of the Virgin, and which he gave to the apostles. For the divinity of the Word fills that which is everywhere, and unites it and is the reason why, just as it is one, so also his body is one in truth. Hence it must be observed, that, whether several or fewer, whoever partakes of it, all consume equally the Body of Christ completely whole, both generally all, and specifically each one.

[Gratian, De consecratione, d. 2, can. 73, conclusion]

What you must believe is called the mystery of faith, because our salvation rests on it. Looking out for us, our Lord gave us this sacrament of salvation, so that, because we sin daily, and he cannot die any more, through this sacrament we might obtain remission. Daily he himself is truly eaten and drunk, but he remains whole and living and immaculate. And so it is a great and fearful mystery, because one thing is seen and another understood. But although the mystery is one, it is called the Body and Blood, it has the appearance of bread and wine, through the Lord’s doing, because we are not used to eating crude flesh and drinking blood.

[Gratian, De consecratione, d. 2, can. 84; attr. Ambrose, De sacramentis]

Just as our Lord Jesus Christ is the true Son of God, not in the manner that men are, through grace, but just as a son is the substance of the father, so it is the true Flesh of Christ, as he himself said, which we receive, and true Blood is drink. I am, he said, the living bread, who descended from heaven (John 6:51). But his flesh did not descend from heaven. How, therefore, did the living bread descend from heaven? Because the same Lord Jesus is a sharer of divinity and flesh, and you who receive the Flesh of his divine substance, participate in that food.

[Day 8—The Octave Day]

[Gratian, De consecratione, d. 2, can. 36, beginning; attr. Augustine]

Because he died for us,¹ the Lord gave his Blood and Body to us in this sacrament, which also makes us his own. For we have become his body, and through his mercy we are what we receive. Remember that you did not exist, and that you were born and you were brought together to the Lord’s altar, and you were formed by the labor of cows, that is, of proclaiming angels. When you were catechumens, you were brought down, you were kept in the barn, you gave your names, and you accepted being ground by fastings and exorcisms.² After you came to the water, you were sprinkled, and you became the Lord’s bread. Behold what you have received. Just as you see that which was made is one, so you will be one, and you shall be faithful, namely by holding one faith, one hope, individual charity. Heretics, when they receive this sacrament, receive testimony against themselves, because they seek division, while this bread proclaims unity. Thus wine was in many grapes, and now it is one. This is wine in its origin, it is that chalice after the pressure of the grape press, and, after those fasts, after labors, after humility and contrition, now in the name of the Lord, in the same way, you come to the chalice of Christ, and you are at the table, and you are at the chalice with us. Together we consume this, together we drink, because together we live.

[Gratian, De consecratione, d. 2, can. 36, conclusion; attr. Augustine, De sermone de infantibus]

In this way our Lord Jesus Christ showed us that he wished us to belong to him, he consecrated the sacrament of peace and of our unity at the table. Whoever receives the sacrament of unity, and does not keep the bond of peace, does not receive the sacrament for himself, but testimony against himself. It is in no way to be doubted by anyone that each of the faithful is a participant in the Body and Blood of the Lord from the time when he is made by baptism a member of Christ, and is not kept from the fellowship of that bread and cup even if he left this world before he could eat that bread and drink the cup, since he was already a part of the unity of the body. Certainly he is not deprived of participation in, and the benefit of, that sacrament, since found in him is the very thing which that sacrament testifies.

[Gratian, De consecratione, d. 2, can. 58, beginning]

Those who eat and drink Christ eat and drink life. To consume it is to be refreshed, to drink it is to live. What is consumed visibly in the sacrament, in truth itself is consumed and drunk spiritually.

[Gratian, De consecratione, d. 2, can. 58, continued, overlapping with can. 75]

Christ is eaten, eaten he lives, because he arose, though slain. Nor, when we eat, do we make parts of him. For in the sacrament the situation is the following. The faithful know, when they eat the Flesh of Christ, that everyone receives his share. He is eaten in the sacrament in parts, yet he remains entirely whole in heaven. He is eaten in the sacrament in parts, yet he remains entirely whole in your heart. He was one with the Father, when he came into the virgin, he filled her, but he did not withdraw from him. He became Flesh, so that men might consume him, yet he remained one with the Father, so that he might nourish the angels.

[Gratian, De consecratione, d. 2, can. 70]

The Lord invites his servants, and serves to them himself as food. Who dares to consume his Lord? Nevertheless he said: whoever eats me, lives according to me (John 6:58). When he is eaten, life is eaten, and he does not die that he might be eaten, but to make the dead live. When he is eaten, he refreshes, but he does not perish.

[Gratian, De consecratione, d. 2, can. 75]

Therefore let us not fear, brothers, to eat this bread, lest by chance we finish it, and afterwards we do not discover what we eat.

[Gratian, De consecratione, d. 2, can. 58, continued]

What appears to be bread and cup is indeed what the eyes report. Because faith demands to be taught, the bread is the Body of Christ, and the chalice is the Blood. These things are called sacraments, because in them one thing is seen, and something else understood. What is seen has a corporeal substance, what is understood has spiritual benefit.

[Gratian, De consecratione, d. 2, can. 8; attr. Pope Alexander]

Nothing in sacrifices can be greater than the Body and Blood of Christ, nor is any oblation more powerful than this, but it surpasses all, which, with a pure conscience, must be offered to the Lord, and consumed with a pure heart, and must be venerated by all. And just as it is better than others, so it ought to be better worshipped and venerated.

[Gratian, De consecratione, d. 2, can. 22; attr. Pope Sergius]

The Body of the Lord is of three forms: the part of the offering put in the chalice at Mass shows the body of Christ which has now risen; the part consumed, still walking on the earth; and the part on the altar, remaining at the end of Mass, the body in the sepulcher, because the bodies of the saints will be in the sepulchers until the end of time.

[Gratian, De consecratione, d. 2, can. 37; attr. Augustine, Sentences of Prosper]

When the host is broken, when the Blood from the chalice is poured out into the mouths of the faithful, what else is designated than the sacrifice of the body of the Lord on the Cross, and of his blood gushing from his side?

[Gratian, De consecratione, d. 2, can. 39; attr. Ambrose, De catecizandis]

The bread and chalice become mystical for us not by an uncertain, but a definite, consecration. What consequently happens for us is not born. Although it be bread and chalice, it is the food of resurrection.

[Gratian, De consecratione, d. 2, can. 40; attr. Ambrose, De officiis]

Before the blessing it is called one species, after the blessing it is designated the Body of Christ. Christ is in that sacrament. Whoever shall have eaten this Body, let there be for him the remission of sins.

Reading 5

[Gratian, De consecratione, d. 2, can. 40; attr. Pope Leo the Great]

In that symbolic distribution¹ of his spiritual inheritance, this is shared, this is consumed, so that, receiving the strength of heavenly food, we may be transformed into the flesh of the very one who became our flesh. This is the food of refreshment, this is the food of blood. Just as the Flesh of Christ truly is food, so his Blood truly is drink. It is the same Body of which it is said: my Flesh is truly food, and my Blood is truly drink (John 6:56). Around this body there are eagles, which fly around on spiritual wings (cf. Luke 17:37). Wherefore we eat the Body of Christ, so that we may be participants in eternal life.

[Gratian, De consecratione, d. 2, can. 41; attr. Augustine]

In the appearance of bread and wine that we see, we honor the invisible things, that is, his Flesh and Blood. Nor do we similarly perceive these two species in the way we perceived them before consecration, since we honestly say that they are bread and wine before consecration, which nature fashioned, but after consecration they are truly the Flesh and Blood of Christ, which the blessing has consecrated.

[Gratian, De consecratione, d. 2, can. 43; attr. Ambrose, De officiis]

Perhaps you may say: in what way is this true flesh, in what way true blood, because I do not see the similarity to flesh, I do not see the reality of blood? First of all I told you about the word of Christ, which works so that it can change and convert the divisions and designs of nature. Afterwards his apostles did not endure the word of Christ, but hearing that he would give his Flesh to eat, and his Blood to drink, they backed away. Only Peter said: you have words of eternal life, and how can I withdraw from you? (John 6:69). So that, therefore, more might not say this, and so that there might not be any such bristling at blood, but that the grace of the Redeemer might remain, for those reasons you receive the sacrament under a certain likeness, but really you obtain nature, glory, and strength. I am, he said, the living bread, who descended from heaven (John 6:51).

[Peter Lombard, Sentences, bk. 4, d. 11, ch. 62 (3)]

There are three reasons why Christ transmitted his Flesh and Blood under a different appearance, and instituted their consumption successively, namely: so that faith, which concerns those things that are not seen, might have value, because faith does not have value, for that which human reason gives proof. And so the soul might not shrink from what the eye perceives, because we are not accustomed to eat raw flesh and blood. Because it is not right for Christ to be eaten with the teeth, he commended his Body and Blood to us in the mystery. And so that nothing of the Christian religion might be reviled by unbelievers.

[Peter Lombard, Sentences, bk. 4, d. 11, ch. 62 (3) continued; attr. Augustine]

There is nothing more sensible¹ than that we should consume the likeness of blood. So that in this way both truth may not be lacking, and no mockery may be made by the pagans, that we drink the blood of the dead.

[Peter Lombard, Sentences, bk. 4, d. 11, ch. 63 (4)]

But why is it consumed under two species, since Christ is substantially one whole? So that he might be shown to have assumed all of human nature, in order that he might redeem all of it. Bread refers to the flesh, wine to the soul, because wine affects the blood, in which the seat of the soul is said to be by physicians. For that reason, therefore, it is celebrated under two species, so that the taking on of soul and body may be shown in Christ, and the liberation of both, may be shown in us.

[attr. Ambrose]

What we take in is good for the preservation of the body and the soul, because the Flesh of Christ is offered for the health of the body, his Blood for our soul, just as Moses prefigured. Flesh, he said, is offered for our body, Blood for the soul,¹ but yet what is good for both is consumed in each food, because the complete Christ is consumed under each species.

[Peter Lombard, Sentences, bk. 4, d. 8, ch. 54 (7)]

Furthermore that visible species is a sacrament of two natures, because it represents each one, and it bears each one’s stamped out likeness. For just as bread above all other foods refreshes and sustains the body, and wine elates and inebriates man, so the Flesh of Christ more than other gifts spiritually refreshes and satiates the inner man.

[Peter Lombard, Sentences, bk. 4, d. 8, ch. 48 (1)]

Hence it is excellently called “Eucharist,” that is “good grace,” because in this sacrament there is not only an increase of virtue and grace, but he, who is the font and origin of all grace, is wholly consumed.

[Peter Lombard, Sentences, bk. 4, d. 8, ch. 54 (7)]

That which is the unity of the faithful has a similarity with the sacred event, because just as one bread is made from many grains, and wine flows from many grapes into one, so the ecclesiastical unity exists from many faithful people. Hence the Apostle: we many are one bread and one body (1 Cor 10:17). One bread and one body is called the Church, for the reason that, just as bread is composed of many grains, and one body is composed of many members, so the Church is composed of many faithful people, love uniting it.

[Gratian, De consecratione, d. 2, can. 59]

To believe in Jesus Christ is to eat the bread, wine. He who believes, consumes invisibly, is satiated, because he is reborn invisibly. And whoever eats the Flesh of Christ, and drinks his Blood, has eternal life. Man eating lives through participation with the Son, that is through the unity of his Body and Blood, not just consuming the sacrament, just as evil ones do, but to the extent of participation with the spirit, so that he may abide as a member in the body of the Lord, and he may be invigorated by his Spirit, that is, as long as he follows his mandates. He, who at this time comes justified, arrives invisibly at the altar of God, whither the unjust does not come. He finds there life, who here understands its source.

[Gratian, De consecratione, d. 2, can. 77; attr. Jerome]

Individuals receive Christ the Lord, and the whole is in the single portions, nor is he diminished in the single parts, but he offers himself whole in the individual pieces.

[Gratian, De consecratione, d. 2, can. 78; attr. Hillary]

Where there is a part of the body, there the whole is. The same circumstance exists in the Body of the Lord as in manna, which preceded it as a symbol, about which it is said: he who gathered more, did not have a greater amount, nor did the one who had acquired less, have less (Exod 16:18).

[Peter Lombard, Sentences, bk. 4, d. 8, ch. 49 (2)]

That had been given long ago after the crossing of the Red Sea, where the Hebrews were freed from the drowned Egyptians. Thus, this heavenly manna ought to be furnished to none except the reborn (baptized). That actual bread led the ancient people through the desert to the promised land. This celestial bread conducts the faithful crossing the desert of this era into heaven. Hence it is rightly called “viaticum,” because, refreshing us on the way, it leads into the homeland.

Holy Mass

Introit

℟. He fed them from the finest grain, alleluia. And he filled them with honey from a rock, alleluia, alleluia, alleluia. [Ps 80 (81):17]

℣. Rejoice to God our helper: sing aloud to the God of Jacob [Ps 80 (81):2]. * 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. Amen.

Kyrie

Mass II

Kyrie, font of goodness,¹ Father unbegotten, from whom every good proceeds, eleison.

Kyrie, you who sent the Son to suffer for the offense of the world, that he might save it, eleison.

Kyrie, you who give the sevenfold spiritual gifts from which heaven and earth are filled, eleison.

Christe, only-begotten of God the Father,whom the holy prophets foretold would be born from the Virgin, wonderful to the world, eleison.

Christe, holy one, ruler in the royal hall of heaven,before whom the host of angels always stand, singing the hymn of Gloria, eleison.

Christe, from heaven you attend to our prayers;we honor you on earth devoutly and with humble minds; to you, good Jesus, we cry out, eleison.

Kyrie, kind Spirit, united with the Father and the Son in one substance, breathing forth from them both, eleison.

Kyrie, you who, after the baptism of Christ in the water of the Jordan, appeared radiant in the form of a dove, eleison.

Kyrie, divine fire, enlighten our hearts, that we may worthily at all times call out together, eleison.

Gloria

Mass IV

Glory to God in the highest, and on earth peace to men of good will.¹ We praise you. We bless you. We adore you. We glorify you. We give you thanks for your great glory. Lord God, heavenly king, God almighty Father. Lord Jesus Christ, only begotten Son. Lord God, lamb of God, Son of the Father. Who takes away the sins of the world, have mercy on us. Who takes away the sins of the world, receive our prayer. Who sits at the right hand of the Father, have mercy on us. For you alone are holy. You alone are Lord. You alone are most high, Jesus Christ. With the Holy Spirit in the glory of God the Father. Amen.

Collect

Let us pray. God, who has left us in a wonderful sacrament a memorial of your Passion, grant, we ask, that we may venerate the sacred mystery of your Body and Blood, so that we may always feel in ourselves the fruit of your redemption. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.

Epistle

A reading from the first letter of blessed Paul the Apostle to the Corinthians (1 Cor 11:23–29)

Brothers: I received from the Lord what I also delivered to you, that our Lord Jesus, on the night he was betrayed, took bread and, giving thanks, broke it and said: take and eat. This is my Body, which will be given up for you. Do this in my memory. Similarly [he took] also the cup, after he ate, saying: this chalice is the New Covenant in my Blood. Do this, as often as you drink it, in my memory. For whenever you shall eat this bread and drink this chalice, you proclaim the death of the Lord until he comes. Therefore, whoever shall eat this bread or drink this chalice unworthily, will be answerable for the Body and Blood of the Lord. Let a man examine himself, and so eat of the bread and drink from the chalice. For whoever eats and drinks unworthily, not discerning the Body of the Lord, eats and drinks judgment on himself.

Gradual

℟. The eyes of all hope in you Lord, and you give them food in the suitable time. [Ps 144 (145):15]

℣. You open your hand and fill every creature with blessing. [Ps 144 (145):16]

Alleluia

℟. Alleluia. My Flesh is true food and my Blood is true drink. [John 6:55]

℣. Whoever eats my Flesh and drinks my Blood will remain in me and I in him. Alleluia. [John 6:56]

Sung to Nativitas gloriosa from the feast of St. Mary.

Sequence

Lauda Sion

Sung to Laudes crucis attolamus from the feast of the Holy Cross.

Zion, praise the savior, praise the leader and shepherd in hymns and songs.

As much as you can, dare that much, because he is greater than all praise, nor can you praise him adequately.

The theme of special praise, the living and vital bread, today is offered.

Which without doubt was given in the meal at the sacred table to the group of twelve brethren.

Let praise be full, let it be sonorous, let the jubilation of the spirit be joyful, let it be decorous.

The solemn day be solemnly observed when first is renewed the custom of this table.

At this table of the new king, the new Paschal offering of the new law ends the old phase.

The new truth drives away the old, truth drives out the dark, light eliminates the night.

What Christ brought forth at the meal he said must be done in memory of him.

Taught by sacred practices, we consecrate the host, bread and wine, for our salvation.

The teaching is given to Christians that bread transforms into Flesh and wine into Blood.

Undaunted faith confirms what you do not touch, what you do not see, against the order of things.

Under diverse species, symbols only, not objects, lie hidden extraordinary things.

His Flesh as food, his Blood as drink; yet Christ remains whole under each species.

Not cut, not broken, not divided by the consumer, he is received whole.

One consumes, thousands consume, he is as much as they consume, and, consumed, he is undiminished.

The good people consume, the wicked consume, yet with an unequal outcome, of life or of death.

Death is for the wicked, life for the good; behold, of equal consumption, how unequal is the result.

When the sacrament has just been broken, do not doubt but remember that there is as much contained in each fragment as in the whole.

There is no rending of the substance, only a breaking of the symbol, by which neither the state nor the stature of the signified is diminished.

This is the bread of the angels, made into the food of travelers, truly the bread of the sons, not to be given to dogs.

It was prefigured in symbols, when Isaac was sacrificed, when the lamb of the Passover was delegated, when manna was given to the fathers.

Good shepherd, truly bread, Jesus, have mercy on us. You feed us, you watch over us, you make us see good things in the land of the living.

You who know all things and prevail, who nourish us mortals here, make us there your table companions, joint heirs, and members of the community of saints. Amen.

Gospel

according to John (6:55–58)

At that time Jesus said to his disciples and to the multitude of the Jews: my Flesh is truly food, and my Blood truly is drink. He who eats my Flesh and drinks my Blood abides in me, and I in him. As the living Father sent me, and I live because the Father, so he who eats me, will himself live because of me. This is the bread which came down from heaven, not such as the manna your fathers ate and died. He who eats this bread will live forever.

Offertory

The priests of the Lord offer incense and bread to God and they will be holy to their God and they will not profane his name, alleluia. [Lev 21:6]

Sung to Confirma hoc Deus from the Mass of the Holy Spirit.

Secret

We ask, Lord, that you mercifully grant to your Church the gifts of unity and peace, which are mystically signified beneath the gifts we offer. Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, world without end. Amen.

Preface

[of the Nativity of the Lord]

It is truly right and just, proper and salutary, always and everywhere to give you thanks. Holy Lord, omnipotent Father, eternal God. Because of the mystery of the Word incarnate, the light of your glory has shone anew on the eyes of our mind. That, while we acknowledge him to be God visible, we may be drawn by him to the love of invisible things. And therefore with the angels and archangels, thrones and dominations, and with all the heavenly hosts, we sing a hymn to your glory, saying without end.

Sanctus

Mass IV

Holy,¹ holy, holy Lord God of Sabaoth. The heavens and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Agnus Dei

Mass IV

Lamb of God, who takes away the sins of the world, have mercy on us.

Lamb of God, who takes away the sins of the world, have mercy on us.

Lamb of God, who takes away the sins of the world, grant us peace.

Communion Verse

For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord unworthily will be guilty of profaning the Body and Blood of the Lord, alleluia. [1 Cor 11:26–27]

Sung to Factus est repente from the Mass of the Holy Spirit.

Post-Communion Prayer

Grant, we ask, O Lord, that we be filled with the everlasting enjoyment of your divinity, which the temporal perception of your precious Body and Blood prefigures. Who lives and reigns with God the Father in unity with the Holy Spirit, God, world without end. Amen.