St. Augustine: Heretics are Not in (Partial) Communion with the Church

St. Augustine: Heretics are Not in (Partial) Communion with the Church

From the Mass of the Fifth Sunday After Epiphany: 

† Continuation of the Holy Gospel according to Matthew (13:24-30).

AT THAT time, Jesus spoke this parable to the multitudes: The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came, and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. And the servants of the good man of the house coming, said to him, Sir, didst thou not sow good seed in thy field? whence then hath it cockle? And he said to them, An enemy hath done this. And the servants said to him, Wilt thou that we go and gather it up? And he said, No: lest perhaps gathering up the cockle you root up the wheat also together with it. Suffer both to grow until the harvest; and in the time of the harvest, I will say to the reapers, Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.

† Sequéntia sancti Evangélii secúndum Joánnem (13:24-30).

IN ILLO tempore: Dixit Jesus turbis parábolam hanc: Símile factum est regnum cælórum hómini, qui seminávit bonum semen in agro suo. Cum autem dormírent hómines, venit inimícus ejus, et superseminávit zizánia, in médio trítici, et ábiit. Cum autem crevísset herba, et fructum fecísset, tunc apparuérunt et zizánia. Accedéntes autem servi patrisfamílias, dixérunt ei: Dómine, nonne bonum semen seminásti in agro tuo? Unde ergo habet zizánia? Et ait illis: Inimícus homo hoc fecit. Servi autem dixérunt ei: Vis, imus, et collígimus ea? Et ait: Non: ne forte colligéntes zizánia, eradicétis simul cum eis et tríticum. Sínite útraque créscere usque ad messem et in témpore messis dicam messóribus: Collígite primum zizánia, et alligáte ea in fascículos ad comburéndum, tríticum autem congregáte in horreum meum.

῾Η παραβολὴ τῶν ζιζανίων

24 ῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ· 25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἔσπειρε ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησε, τότε ἐφάνη καὶ τὰ ζιζάνια. 27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ· κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 28 ὁ δὲ ἔφη αὐτοῖς· ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι εἶπον αὐτῷ· θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 29 ὁ δὲ ἔφη· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 30 ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.

From Matins of the Fifth Sunday After Epiphany, 3rd Nocturn

Online Source: www.breviary.net 

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Matthæum	The Lesson is taken from the Holy Gospel according to Matthew
Chap. 13, 24-30
In illo témpore : Dixit Jesus turbis parábolam hanc : Símile factum est regnum cælórum hómini, qui seminávit bonum semen in agro suo.   Et réliqua.	At that time : Jesus spake this parable unto the multitudes : The Kingdom of heaven is likened unto a man which sowed good seed in his field.  And so on, and that which followeth.
Homilía sancti Augustíni Epíscopi	A Homily by St. Augustine the Bishop
Liber Quæst. Evang. in Matth. cap. 11, tom. 4
Cum negligéntius ágerent præpósiti Ecclésiæ, aut cum dormitiónem mortis accíperent Apóstoli, venit diábolus, et superseminávit eos, quos malos fílios Dóminus interpretátur.  Sed quæritur : utrum hærétici sint, an male vivéntes cathólici?  Possunt enim dici fílii mali étiam hærétici, quia ex eódem Evangélii sémine, et Christi nómine procreáti, pravis opiniónibus ad falsa dógmata convertúntur.	In this parable the Lord hath reference to the time when the Shepherds of the Church should begin to wax careless, (or, it may be, to the time when the Apostles should fall asleep in the sleep of death,) at which time, the devil would come and sow that which the Lord calleth a seed of evil-doers.  Now, is this seed of evil-doers a reference to hereticks or to Catholics of bad lives?  It certainly is not unjust to call the hereticks a seed of evil-doers, seeing that they have sprung up from the seed of the Gospel, and have been begotten in the Name of Christ, and afterwards have turned into crooked ways and lying doctrines.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ad te, Dómine, levávi ánimam meam : * Deus meus, in te confído, non erubéscam.V.  Custódi ánimam meam, et éripe me. R.  Deus meus, in te confído, non erubéscam.	R.  Unto thee, O Lord, will I lift up my soul ; * My God, I have put my trust in thee, O let me never be confounded.V.  O keep my soul, and deliver me. R.  My God, I have put my trust in thee, O let me never be confounded.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Sed quod dicit eos in médio trítici seminátos, quasi vidéntur illi significári, qui uníus communiónis sunt.  Verúmtamen quóniam Dóminus agrum ipsum, non Ecclésiam, sed hunc mundum interpretátus est : bene intelligúntur hærétici, quia non societáte uníus Ecclésiæ, vel uníus fídei, sed societáte solíus nóminis christiáni in hoc mundo permiscéntur bonis.  At illi, qui in eádem fide mali sunt, pálea pótius quam zizánia reputántur : quia pálea étiam fundaméntum ipsum habet cum fruménto, radicémque commúnem.	But since it is written that this seed was sown in the midst of the wheat, we ought perhaps to understand thereby a reference to such as are of one Communion with the righteous.  However, inasmuch as the Lord saith : The field is the world : and doth not thereby directly speak of the Church, we may with good reason understand the seed of evil-doers to be the hereticks, since in this world they are mingled together with the good, not in one common Communion, but only under one common name of Christian.  And Catholics of bad lives, which nevertheless are of one Faith with the good seed, and yet are themselves worthless, may more fitly be likened to straw than to tares, since the straw springeth from one soil and one root with the good grain-bearing ear of corn.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Duo Séraphim clamábant alter ad álterum : *Sanctus, sanctus, sanctus Dóminus Deus Sábaoth :* Plena est omnis terra glória ejus.V.  Tres sunt qui testimónium dant in cælo : Pater, Verbum, et Spíritus Sanctus : et hi tres unum sunt. R.  Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Plena est omnis terra glória ejus.	R.  The two Seraphim did cry the One to the Other : * Holy, holy, holy is the Lord God of Hosts : * The whole earth is full of his glory.V.  For there are Three that bear record in heaven, the Father, the Son, and the Holy Ghost : and these Three are One. R.  Holy, holy, holy is the Lord God of Hosts.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  The whole earth is full of his glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
In illa plane sagéna, qua concludúntur et mali et boni pisces, non absúrde mali cathólici intelligúntur.  Aliud est enim mare, quod magis mundum istum signíficat : áliud sagéna, quæ uníus fídei, vel uníus Ecclésiæ communiónem vidétur osténdere.  Inter hæréticos et malos cathólicos hoc ínterest, quod hærétici falsa credunt : illi autem, vera credéntes, non vivunt ita ut credunt.	However, as touching the net cast into the sea, and enclosing a great multitude of fishes, both bad and good, we may well understand that by the bad are meant Catholics of bad lives.  For the sea is one thing whereby we may understand to be signified the world ; and the net another , which seemeth to signify our Faith, or the Communion of one Church.  Between hereticks and sinful Catholics there is this difference : hereticks believe a lie : sinful Catholics believe the truth, but live not what they believe.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM

St. John the Golden-Mouthed on Today's Gospel

St. John the Golden-Mouthed on Today's Gospel

Continuation  of the Holy Gospel according to Matthew (5:13-19)

At that time Jesus said to His disciples: "You are the salt of the earth; but if the salt loses its strength, what shall it be salted with? It is no longer of any use but to be thrown out and trodden underfoot by men. You are the light of the world. A city set on a mountain cannot be hidden. Neither do men light a lamp and put it under the measure, but upon the lampstand, so as to give light to all in the house. Even so let your light shine before men, in order that they may see your good works and give glory to your Father in heaven. Do not think that I have come to destroy the Law or the Prophets. I have not come to destroy, but to fulfill. For amen I say to you, till heaven and earth pass away, not one jot or one tittle shall be lost from the Law till all things have been accomplished. Therefore whoever does away with one of these least commandments, and so teaches men, shall be called least in the kingdom of heaven; but whoever carries them out and teaches them, he shall be called great in the kingdom of heaven.

Sequéntia  sancti Evangélii secúndum Matthaeum (5:13-19)

In illo témpore: Dixit Jesus discípulis suis: Vos estis sal terræ. Quod si sal evanúerit, in quo saliétur? Ad níhilum valet ultra, nisi ut mittátur foras, et conculcétur ab homínibus. Vos estis lux mundi. Non potest cívitas abscóndi supra montem pósita. Neque accéndunt lucérnam, et ponunt eam sub módio, sed super candelábrum, ut lúceat ómnibus qui in domo sunt. Sic lúceat lux vestra coram homínibus, ut vídeant ópera vestra bona, et gloríficent Patrem vestrum, qui in coelis est. Nolíte putáre, quóniam veni sólvere legem aut prophétas: non veni sólvere, sed adimplére. Amen, quippe dico vobis, donec tránseat coelum et terra, jota unum aut unus apex non præteríbit a lege, donec ómnia fiant. Qui ergo sólverit unum de mandátis istis mínimis, et docúerit sic hómines, mínimus vocábitur in regno coelórum: qui autem fécerit et docúerit, hic magnus vocábitur in regno coelórum.

Διδάγματα ἀπὸ τὸ ἁλάτι καὶ τὸ λυχνάρι και ῾Ο παλαιὸς νόμος καὶ ὁ νόμος τοῦ ᾿Ιησοῦ Χριστοῦ

13 ῾Υμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθῆναι ἔξω καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 14 ῾Υμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· 15 οὐδὲ καίουσι λύχνον καὶ τιθέασι αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾿ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. 16 οὕτω λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι. 18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. 19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτω τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ᾿ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Matthæum	The Lesson is taken from the Holy Gospel according to Matthew
Chap. 5, 13-19
In illo témpore : Dixit Jesus discípulis suis:   Vos estis sal terræ.  Quod si sal evanúerit, in quo saliétur?  Et réliqua.	At that time : Jesus said unto his disciples:  Ye are the salt of the earth : But if the salt have lost his savour, wherewith shall it be salted?  And so on, and that which followeth.
Homilía sancti Joánnis Chrysóstomi	A Homily by St. John Chrysostom
Homilia 15 in Matth., sub med.
Atténdite quid díxerit : Vos estis sal terræ ; per quod osténdit, quam necessário ista præcípiat.  Non enim de vestra, inquit, tantúmmodo vita, sed de univérso orbe vobis rátio reddénda est.  Non ad duas quippe urbes aut decem aut vigínti, neque ad unam gentem vos mitto, sicut mittébam prophétas ; sed ad omnem terram prorsus ac mare totúmque mundum, et hunc váriis crimínibus oppréssum.	Consider how that the Lord saith : Ye are the salt of the earth: by the which figure he sheweth what a necessity of life is his teaching.  By this figure he would have us know that we have an account to render, not of our own life only, but for the whole world.  Not unto two cities, nor unto ten, nor unto twenty, nor unto one people, as I sent the Prophets, so send I you.  But I send you unto every land and sea, even unto the whole world, lying groaning, as it is, under the burden of divers sins.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Amávit eum Dóminus, et ornávit eum : stolam glóriæ índuit eum, * Et ad portas paradísi coronávit eum.V.  Induit eum Dóminus lorícam fídei, et ornávit eum. R.  Et ad portas paradísi coronávit eum.	R.  The Lord loved him and adorned him ; he clothed him with a robe of glory : * And crowned him at the gates of Paradise.V.  The Lord put upon him the breastplate of faith, and adorned him. R.  And crowned him at the gates of Paradise.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8:  Cujus festum cólimus, ipse intercédat pro nobis ad Dóminum. R.  Amen.	Benediction 8:  May he whose feast day we are keeping, be our Advocate with God. R.  Amen.
Lesson viii
Dicéndo enim, Vos estis sal terræ, osténdit univérsam hóminem infatuátum esse natúram et peccatórum vi corrúptam ; et idcírco illas ab eis virtútes requírit, quæ máxime ad multórum salútem procurándam necessáriæ sunt atque útiles.  Nam, qui mansuétus est ac modéstus, et miséricors et justus, non intra se tantúmmodo hæc recte facta conclúdit, verum in aliórum quoque utilitátem præcláros hos fáciet efflúere fontes.  Igitur qui corde mundo est atque pacíficus, et persecutiónem pro veritáte pátitur, nihilóminus in commúne cómmodum vitam instítuit.	These words : Ye are the salt of the earth, shew unto us the whole nature of man as savourless, and of bad odour through the corruption of sin.  And therefore he demandeth from his followers such qualities as are most needful and useful to the furthering of the salvation of many.  He that is lowly in spirit, compassionate, meek, and a seeker after righteousness, shutteth not up his good things in his own heart, but rather is like a fountain whence good things freely flow forth unto his neighbour.  He that is merciful, whose heart is pure, who seeketh peace, and who suffereth persecution for the truth's sake, is by the same token one whose life is for the good of the commonwealth.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  In médio Ecclésiæ apéruit os ejus, * Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.V.  Jucunditátem et exsultatiónem thesaurizávit super eum. R.  Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.	R.  In the midst of the congregation he opened his mouth : * And the Lord filled him with the Spirit of Wisdom and Understanding.V.  He shall find joy, and a crown of gladness. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
Ne ígitur putétis, inquit, ad lévia vos ducéndos esse certámina, neque exiguárum rerum vobis ineúndam esse ratiónem, Vos estis sal terræ.  Quid ígitur?  Ipsine putrefácta medicáti sunt? Nequáqum ; neque enim fíeri potest, ut ea, quæ jam corrúpta sunt, salis perfricatióne reparéntur.  Non ergo hoc fecérunt ; sed, ante renováta sibíque trádita atque ab illa jam putrédine liberáta, aspergébant sale, et in ea novitáte conservábant, quam a Dómino suscéperant.  Liberáre quippe a putrédine peccatórum, Christi virtútis est ; ut autem ad illa íterum non revertántur, Apostolórum curæ est ac labóris.	Think not, saith the Lord, that the struggle is easy whereunto ye shall be called, nor that those are paltry things for which ye shall be held accountable.  Ye are the salt of the earth.  What then?  Are ye to salt that which is corrupted?  Nay, for it is impossible that what is once corrupted can be made sound by salting it.  This it is not asked of them to do.  But their work is to sprinkle with salt, and to keep fresh thereafter, such things as the Lord hath given over into their charge, for these things he himself hath made new, and freed them from all taint, before giving them.  Christ's is the power that doth deliver from the corruption of sin.  To preserve from falling away again is the duty and toil commanded to the Apostles.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM

St. Ambrose: Homily on the Gospel for the 16th Sunday after Pentecost

St. Ambrose: Homily on the Gospel for the 16th Sunday after Pentecost

Dominica XVI post Pentecosten, Evangelium et Homiliae (ex Matutino)

16th Sunday after Pentecost, Gospel and Homily (from Matins)

Continuation of the Holy Gospel according to Luke (14:1-11).

At that time, when Jesus went into the house of one of the chief of the Pharisees on the Sabbath day to eat bread, they watched Him. And behold, there was a certain man before Him that had dropsy: and Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath day? But they held their peace: but He taking him, healed him, and sent him away. And answering them, He said: Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out on the Sabbath day? And they could not answer Him these things. And He spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them: When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him; and he that invited thee and him, come and say to thee: Give this man place; and then, thou begin with shame to take the lowest place. But when thou art invited, go, sit down in the lowest place: that when he who invited thee cometh, he may say to thee: Friend, go up higher: then shalt thou have glory before them that sit at table with thee: because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.

Sequentia Sancti Evangelii secundum Lucam (14:1-11).

In illo témpore: cum intráret Jesus in domum cujúsdam príncipis pharisæórum sábbato manducáre panem, et ipsi observábant eum. Et ecce homo quidam hydrópicus erat ante illum. Et respóndens Jesus dixit ad legisperítos et pharisæos dicens si "licet sábbato curáre?" At illi tacuérunt. Ipse vero adprehénsum sanávit eum, ac dimísit. Et respóndens ad illos, dixit: "Cujus vestrum ásinus, aut bos in púteum cadet, et non contínuo éxtrahet illum die sábbati?" Et non póterant ad hæc respondére illi. Dicébat autem et ad invitátos parábolam, inténdens quómodo primos accúbitus elígerent, dicens ad illos: "Cum invitátus fúeris ad nuptias, non discúmbas in primo loco, ne forte honorátior te sit invitátus ab illo, et veniens is, qui te, et illum vocávit, dicat tibi: 'Da huic locum,' et tunc incípias cum rubóre novíssimum locum tenére. Sed cum vocátus fúeris, vade, recúmbe in novíssimo loco: ut, cum vénerit qui te invitávit, dicat tibi: 'Amice, ascénde supérius.' Tunc erit tibi glória coram simul discumbéntibus: quia omnis qui se exáltat humiliábitur: et qui se humíliat exaltábitur."

Θεραπεία ὑδρωπικοῦ τὴν ἡμέραν τοῦ Σαββάτου και Ταπεινοφροσύνη καὶ φιλοξενία

ΙΔ´\ΚΑΙ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων τῶν Φαρισαίων σαββάτῳ φαγεῖν ἄρτον, καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν. 2 καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ. 3 καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπε πρὸς τοὺς νομικοὺς καὶ Φαρισαίους λέγων· εἰ ἔξεστι τῷ σαββάτῳ θεραπεύειν; οἱ δὲ ἡσύχασαν. 4 καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν καὶ ἀπέλυσε. 5 καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπε· τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαββάτου; 6 καὶ οὐκ ἴσχυσαν ἀνταποκριθῆναι αὐτῷ πρὸς ταῦτα.  7 ῎Ελεγε δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς· 8 ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ᾿ αὐτοῦ, 9 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι· δὸς τούτῳ τόπον· καὶ τότε ἄρξῃ μετ᾿ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 10 ἀλλ᾿ ὅταν κληθῇς, πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε εἴπῃ σοι· φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον τῶν συνανακειμένων σοι. 11 ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

From Matins of the 16th Sunday after Pentecost
Online Source: www.breviary.net

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Lucam	The Lesson is taken from the Holy Gospel according to Luke
Chap. 14, 1-11
In illo témpore : Cum intráret Jesus in domum cujúsdam príncipis pharisæórum sábbato manducáre panem, et ipsi observábant eum.  Et ecce homo quidam hydrópicus erat ante illum.  Et réliqua.	At that time : As Jesus went into the house of one of the chief Pharisees, to eat bread on the sabbath-day, they watched him.  And, behold, there was a certain man before him, which had the dropsy.  And so on, and that which followeth.
Homilía sancti Ambrósii Epíscopi	A Homily by St. Ambrose the Bishop
Liber 7 in Lucæ cap. 14
Curátur hydrópicus, in quo fluxus carnis exúberans ánimæ gravábat offícia, spíritus exstinguébat ardórem.  Deínde docétur humílitas, dum in illo convívio nuptiáli appeténtia loci superióris arcétur ; cleménter tamen, ut persuásio humanitátis aspertitátem coërcitiónis exclúderet, rátio profíceret ad persuasiónis efféctum, et corréctio emendáret afféctum.  Huic quasi próximo límine humánitas copulátur : quæ ita Domínicæ senténtiæ definitióne distínguitur, si in páuperes et débiles conferátur : nam hospitálem esse remuneratúris, afféctus avarítiæ est.	Now is healed this man sick of the dropsy, in whom too much watery matter had well-nigh drowned the functions of life, and quenched the fire of understanding.  Anon, a lesson is given in lowly-mindedness, when it is forbidden to the guests at a marriage feast to go and sit down unasked in the highest room, albeit the Lord spake gently, that the teaching of courtesy might forestall a harsh rebuke, reason prevail by dint of persuasion, and the desires be bent to follow the instruction.  And upon this, as next-door neighbour, cometh courtesy, which is so called by the Lord, when it is shewn to the poor and weak, since to shew it to them from whom we are to receive aught, is but a movement of self-interest.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
Respond vii as in the Proper
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Postrémo jam quasi eméritæ milítiæ viro contemnendárum stipéndium præscríbitur facultátum : quod neque ille, qui stúdiis inténtus inferióribus possessiónes sibi terrénas coémit, regnum cæli possit adipísci, cum Dóminus dicat : Vende ómnia tua, et séquere me : nec ille, qui emit boves, cum Eliséus occíderit, et pópulo divíserit quos habébat : et ille qui duxit uxórem, cógitet quæ mundi sunt, non quæ Dei.  Non quo conjúgium reprehendátur, sed quia ad majórem honórem vocétur intégritas : quóniam múlier innúpta et vídua cógitat quæ sunt Dómini, ut sit sancta córpore et spíritu.	Lastly, as to a soldier that hath served his full time, is apportioned a reward for esteeming lightly of riches : so he only can inherit the kingdom of God, whose soul is not given to seek after lower ends, and who purchaseth not to himself earthly possessions ; whereas the Lord saith : Sell that thou hast, and follow me.  Neither can he gain it that buyeth oxen, which beasts Elisha slew and gave unto the people.  Neither can he win it which married a wife and therefore cannot come, for he that is unmarried careth for the things that belong to the Lord ; but he that is married careth for the things that are of the world, how he may please his wife.  Not that this is to be taken for blame of marriage, but only that virginity is the more honourable way, since the unmarried woman―and the widow, careth for the things of the Lord, that she may be holy both in body and in spirit.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Duo Séraphim clamábant alter ad álterum : *Sanctus, sanctus, sanctus Dóminus Deus Sábaoth :* Plena est omnis terra glória ejus.V.  Tres sunt qui testimónium dant in cælo : Pater, Verbum, et Spíritus Sanctus : et hi tres unum sunt. R.  Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Plena est omnis terra glória ejus.	R.  The two Seraphim did cry the One to the Other : * Holy, holy, holy is the Lord God of Hosts : * The whole earth is full of his glory.V.  For there are Three that bear record in heaven, the Father, the Son, and the Holy Ghost : and these Three are One. R.  Holy, holy, holy is the Lord God of Hosts.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  The whole earth is full of his glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
Sed ut in grátiam, ut supra cum víduis, ita nunc étiam cum conjúgibus revertámur : non refúgimus opiniónem, quam sequúntur pleríque, ut tria génera hóminum a consórtio magnæ illíus cœnæ æstimémus exclúdi : Gentílium, Judæórum, Hæreticórum.  Et ídeo Apóstolus avarítiam dicit esse fugiéndam ; ne impedíti more Gentíli, iniquitáte, malítia, impudicítia, avarítia, ad regnum Christi perveníre nequeámus.  Omnis enim immúndus aut avárus, quod est idolórum sérvitus, non habet hereditátem in regno Christi et Dei.	But in all fairness, having thus spoken concerning widows, let us betake ourselves again among the married, and join with them in entertaining the opinion which is held by so many, that there are only three classes of men who are shut out from the great supper named in the Gospel, which three classes are Heathens, Jews, and Hereticks.  And therefore it is that the Apostle warneth us that we walk not as other Gentiles walk, in malice and bitterness, and uncleanness, and covetousness, and so have no entry into the kingdom of Christ, since no unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM

11th Sunday after Pentecost: Gospel, Catena Aurea, and Homily

11th Sunday after Pentecost: Gospel, Catena Aurea, and Homily

Continuation of the Gospel According to St Mark (7, 31-37).

At that time, Jesus going out of the coasts of Tyre, came by Sidon to the sea of Galilee, through the midst of the coasts of Decapolis. And they bring to Him one deaf and dumb, and they besought Him that He would lay His hand upon him. And taking him from the multitude apart, He put His fingers into his ears, and spitting, He touched his tongue; and looking up to heaven, He groaned and said to him: Ephphetha, which is, 'Be thou opened': and immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. And He charged them that they should tell no man: but the more He charged them so much the more a great deal did they publish it; and so much the more did they wonder, saying: He hath done all things well; He hath made both the deaf to hear and the dumb to speak.

Sequentia sancti Evangelii secúndum Marcum (7, 31-37).

In illo témpore: Exiens Jesus de fínibus Tyri, venit per Sidónem ad mare Galilææ, inter médios fines Decapóleos. Et addúcunt ei surdum et mutum, et deprecabúntur eum, ut impónat illi manum. Et apprehéndens eum de turba seórsum, misit dígitos suos in aurículas ejus: et éxspuens, tétigit linguam ejus: et suspíciens in cælum, ingémuit, et ait illi: Ephphetha, quod est adaperíre. Et statim apértæ sunt aures ejus, et solútum est vinculum linguæ ejus, et loquebátur recte. Et præcépit illis ne cui dícerent. Quanto autem eis præcipiébat, tanto magis plus prædicábant: et eo ámplius admirabántur, dicéntes: Bene ómnia fecit: et surdos fecit audíre et mutos loqui.

Θεραπεία κωφαλάλου

31 Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου καὶ Σιδῶνος ἦλθε πρὸς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. 32 καὶ φέρουσιν αὐτῷ κωφὸν μογιλάλον καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα.  33 καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ᾿ ἰδίαν ἔβαλε τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, 34 καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξε καὶ λέγει αὐτῷ· ἐφφαθά, ὅ ἐστι διανοίχθητι. 35 καὶ εὐθέως διηνοίχθησαν αὐτοῦ αἱ ἀκοαὶ καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.  36 καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν· ὅσον δὲ αὐτὸς αὐτοῖς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον.  37 καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· καλῶς πάντα πεποίηκε· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ τοὺς ἀλάλους λαλεῖν.

From St. Thomas Aquinas' Catena Aurea (on Mc 7, 31-37):

Online Source: www.josephkenny.joyeurs.com

Theophylact: The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns.

Wherefore it is said, And again departing from the coasts of Tyre, He came through Sidon, to the sea of Galilee, through the midst of the borders of Decapolis.

Bede, in Marc., 2, 31: Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee [ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis, Scythopolis, was on this side Jordan, and therefore this text of St. Mark may be taken literally.] When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea.

It goes on, And they bring Him one that was deaf and dumb, and they besought Him to lay hands upon him.

Theophylact: Which is rightly placed after the deliverance of one possessed with a devil, for such an instance of suffering came from the devil.

There follows, And He took him aside from the multitude, and put His fingers into his ears.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to shew that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurt in its members and senses, Christ coming into the world shewed the perfection of human nature in Himself, and on this account opened ears, with His fingers, and gave the power of speech by His spittle.

Wherefore it goes on, And spit, and touched his tongue.

Theophylact: That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superflous moisture of the body, but in the Lord, all things are divine.

It goes on, And looking up to heaven, He groaned, and saith unto him, Ephphatha, that is, Be opened.

Bede: He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to be any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.

Bede: But that which He says, Ephphatha, that is, Be opened, belong properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that is may be able to speak.

Wherefore it goes on, And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

Where each nature of one and the same Christ is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed.

It goes on, And He charged them that they should tell no man.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.

Pseudo-Jerome: A city, however, placed on a hill cannot be hid, and lowliness always comes before glory.

Wherefore it goes on, but the more He charged them, so much the more a great deal they published it.

Theophylact: By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.

Augustine: If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.

Gloss.: From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased.

Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.

Pseudo-Jerome: Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, For the bed is grown too narrow, [Isa 28:20] and from which He turns Himself to the Gentiles. Sidon means, hunting, for our race is like an untamed beast, and sea, which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue.

Further, the human race throughout its many members is reckoned as one man, eaten up by varying pestilence, in the first created man; it is blinded, that is, its eye is evil; it becomes deaf, when it listens to, and dumb when it speaks, evil. And they prayed Him to lay His hand upon him, because many just men, and patriarchs, wished and longed for the time when the Lord should come in the flesh.

Bede: Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.

Pseudo-Jerome: Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, This is the finger of God. [Ex 8:19; Luke 11:20]

The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed. And looking up to heaven, he groaned, that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away. But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.

From Matins of the 11th Sunday after Pentecost

Online Source: www.breviary.net

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Marcum	The Lesson is taken from the Holy Gospel according to Mark
Chap. 7, 31-37
In illo témpore : Exiens Jesus de fínibus Tyri venit per Sidónem ad mare Galilææ inter médios fines Decapóleos.  Et réliqua.	At that time : Jesus, departing from the coasts of Tyre and Sidon, came unto the Sea of Galilee, through the midst of the coasts of Decapolis.  And so on, and that which followeth.
Homilía sancti Gregórii Papæ	A Homily by St. Gregory the Pope
Homilia 10 liber 1 in Ezech., ante medium
Quid est quod creátor ómnium Deus, cum surdum et mutum sanáre voluísset, in aures illíus suos dígitos misit, et éxspuens linguam ejus tétigit?  Quid per dígitos Redemptóris, nisi dona Sancti Spíritus designántur?  Unde cum in álio loco ejecísset dæmónium, dixit : Si in dígito Dei ejício dæmónia, profécto pervénit in vos regnum Dei.  Qua de re per Evangelístam álium dixísse descríbitur : Si ego in Spíritu Dei ejício dæmones, ígitur pervénit in vos regnum Dei.  Ex quo utróque loco collígitur, quia dígitus Spíritus vocátur.  Dígitos ergo in aurículas míttere, est per dona Spíritus Sancti mentem surdi ad obediéndum aperíre.	What signifieth it that God, the Maker of all, in this healing of the man, did put his fingers into the ears of the afflicted one, and did spit, and touch his tongue with the spittle?  What is figured by the fingers of the Redeemer, but the gifts of the Holy Ghost?  Hence it is written by the Evangelist St. Luke that once, after he had cast out an evil spirit, he said : If I with the finger of God cast out devils, no doubt the kingdom of God is come upon you : which words are thus given by the Evangelist Matthew thus : If I cast out devils by the Spirit of God, then the kingdom of God is come unto you.  By setting these two passages together we see that the Spirit is called the Finger of God.  For our Lord, then, to put his fingers into the deaf man's ears was by the gift of the Holy Spirit to enlighten his dark mind unto obedience.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
Before the First Sunday of August
R.  Peccávi super númerum arénæ maris, et multiplicáta sunt peccáta mea : et non sum dignus vidére altitúdinem cæli præ multitúdine iniquitátis meæ : quóniam irritávi iram tuam, * Et malum coram te feci.V.  Quóniam iniquitátem meam ego cognósco : et delíctum meum contra me est semper, quia tibi soli peccávi. R.  Et malum coram te feci.	R.  I have sinned above the number of the sands of the sea ; yea, I am not worthy to look up toward heaven because of the  multitude of mine iniquities ; against thee only have I sinned ;  *   And done this evil in thy sight.V.  I acknowledge my faults, and my sin is ever before me ; against thee only have I sinned. R.  And done this evil in thy sight.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Quid est vero, quod éxspuens linguam ejus tétigit?  Salíva nobis est ex ore Redemptóris, accépta sapiéntia in elóquio divíno.  Salíva quippe ex cápite défluit in ore.  Ea ergo sapiéntia, quæ ipse est, dum lingua nostra tángitur, mox ad prædicatiónis verba formátur.  Qui suspíciens in cælum, ingémuit : non quod ipse necessárium gémitum habéret, qui dabat quod postulábat ; sed nos ad eum gémere, qui cælo præsidet, dócuit : ut et aures nostræ per donum Spíritus Sancti aperíri, et lingua per salívam oris, id est, per sciéntiam divínæ locutiónis, solvi débeat ad verba prædicatiónis.	What signifieth it also that he spat and touched his tongue?  We receive somewhat out of the Redeemer's mouth upon our tongues when we receive wisdom to speak God's truth.  Spittle is a secretion of the head which floweth into the mouth.  And so it is that Wisdom, which is himself, the great Head of his Church, as soon as it hath touched our tongue, doth straightway take the form of preaching.  And looking up to heaven, he sighed : not that he had any need to sigh unto his Father, for this same gave him whatsoever he asked : but he was fain to teach us to look up and sigh toward him whose throne is in heaven, thus confessing our need that our ears should be opened by the gift of the Holy Spirit, and our tongue loosed by the gift from our Saviour's mouth, (that, is, by knowledge of his divine word,) before we can use it to preach to others.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Duo Séraphim clamábant alter ad álterum : *Sanctus, sanctus, sanctus Dóminus Deus Sábaoth :* Plena est omnis terra glória ejus.V.  Tres sunt qui testimónium dant in cælo : Pater, Verbum, et Spíritus Sanctus : et hi tres unum sunt. R.  Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Plena est omnis terra glória ejus.	R.  The two Seraphim did cry the One to the Other: * Holy, holy, holy is the Lord God of Hosts : *The whole earth is full of his glory.V.  For there are Three that bear record in heaven, the Father, the Son, and the Holy Ghost : and these Three are One. R.  Holy, holy, holy is the Lord God of Hosts.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  The whole earth is full of his glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
Cui mox, Ephphetha, id est, Adaperíre dícitur : et statim apértæ sunt aures ejus, et solútum est vínculum linguæ ejus.  Qua in re notándum est, quia propter clausas aures dictum est, Adaperíre.  Sed cui aures cordis ad obediéndum apértæ fúerint, ex subsequénti procul dúbio étiam linguæ ejus vínculum sólvitur ; ut bona quæ ipse fécerit, étiam faciénda áliis loquátur.  Ubi bene ádditur : Et loquebátur recte.  Ille enim recte lóquitur, qui prius obediéndo fécerit quæ loquéndo ádmonet esse faciénda.	And he said unto him : Ephphatha, that is, Be opened.  And straightway his ears were opened, and the string of his tongue was loosed.  Herein we must remark that the command : Be opened : was addressed to the deaf ears, but that the dumb tongue also was immediately loosed.  Just so, when the ears of a man's heart have been opened to learn the obedience of faith, the string of his tongue also is thereupon loosed, that he may exhort others to do the good things which himself doeth.  It is well added : And he spake plain.  He only doth well preach obedience to others who hath himself first learnt to obey.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM