EVENING PRAYER I
The season of Christmas begins iwth the First EP of the feast, which contains antiphons of great beauty and mystery. The psalms are proper to this service.
(1) He comes in splendor, the King who is our peace;
the whole wolrd longs to see him. (sung with Psalm 113)
(2) He sends forth his Word to the earth,
and his command spreads swiftly through the land (Psalm 147:12-20)
(3) The eternal Word, born of the Father before time began,
today emptied himself for our sake and became man. (NT Cant: Phil. 2:6-11)
The Reading is Gal. 4:3-7, "When the designated time had come, God sent forth his Son, born of a woman." The Responsory is sung only on this evening: "Today you will know that the Lord is coming, and in the morning you shall see his glory!"
Evening Prayer comes to its climax with the singing of the Magnificat, which is paired with this antiphon:
When the sun rises in the morning sky,
you will see the King of Kings coming forth from the Father,
like a radiant bridegroom from the bridal chamber.
The Intercessions and the Prayer are from the Proper for today.
Tuesday, November 11, 2008
Friday, November 7, 2008
Fourth Sunday of Advent, Year B: Commentary
II Samuel 7: 1-5, 8b-12, 14a, 16
Psalm 89
Romans 16: 25-27
Luke 1: 26-38
The Fourth Sunday of Advent, in all three cycles, is devoted to the immediate coming of the feast of Christmas. The readings are directly connected to the incarnation of the Son of God. The Introit (Entrance Antiphon) of this Sunday is from Isaiah 63:
"Drop down dew, you heavens, from above, and let the clouds rain down the Just One; let hte earth be opened and bud forth a Savior."
Accordingly, the first reading on this Sunday tells of the ancestor of Jesus, King David, deciding to build "a house for the Lord." God tells David not to worry---instead, God is going to build David a house, and assures him that "your house and your kingdom shall endure forever before Me; your throne shall stand firm forever." The psalm echoes this promise, with God announcing "I have made a covenant with my chosen one, I have sworn to David my servant----establish your throne for all generations!" St. Paul, in the letter to the Romans, ties all of this together by saying, "According to the revelation of the mystery kept secred for long ages, but now made known to all the nations," reminding us that all of this has its climax in the coming of Jesus, the Son of God.
Today's Gospel is the story of the Annunciation--the archangel Gabriel coming to Mary to tell her that the Messiah, the Son of God, would be born of her womb. Mary's YES thus begins the reversal of all the times humanity has said NO to God, and Mary's consent brings Jesus into the world. The angel tells her that "he will be great, and will be called the Son of the Most High--and the Lord God will give him the throne of David his father, and he will rule over the hosue of Jacob forever, and of his kingdom there shall be no end." The prophecies of the First Reading and the Responsorial Psalm come to their fulfillment in the words of today's Gospel.
St. Bernard of Clairvaux speaks these words to Mary, as she decides how to answer the angel Gabriel:
"You have heard, O Viring, that you will conceive and bear a Son...the angel awaits an answer...we too are waiting, O Lady, for your word of compassion...Tearful Adam with his sorrowing family begs this of you, O loving Virgin...that is what the whole world waits for...for on your word depends comfort for the wretched, ransom for the captive, freedom for the condemned...Answer with a word, receive the Word of God. Speak your own word, conceive the Divine Word. Breathe a passing word, embrace the Eternal Word."
(Homilia 4)
The propers and readings have inspired so much music:
"Rorate coeli desuper," William Byrd. "Music for Advent," www.litpress.org
"Nova, nova!" medieval carol, "Music for Advent," www.litpress.org
"To a Maid Engaged to Joseph," hymn, "Music for Advent II," www. litpress.org
"The Annunciation Gospel," "Redeemer of the Nations, Come," www.jspaluch.com/wlp
Psalm 89
Romans 16: 25-27
Luke 1: 26-38
The Fourth Sunday of Advent, in all three cycles, is devoted to the immediate coming of the feast of Christmas. The readings are directly connected to the incarnation of the Son of God. The Introit (Entrance Antiphon) of this Sunday is from Isaiah 63:
"Drop down dew, you heavens, from above, and let the clouds rain down the Just One; let hte earth be opened and bud forth a Savior."
Accordingly, the first reading on this Sunday tells of the ancestor of Jesus, King David, deciding to build "a house for the Lord." God tells David not to worry---instead, God is going to build David a house, and assures him that "your house and your kingdom shall endure forever before Me; your throne shall stand firm forever." The psalm echoes this promise, with God announcing "I have made a covenant with my chosen one, I have sworn to David my servant----establish your throne for all generations!" St. Paul, in the letter to the Romans, ties all of this together by saying, "According to the revelation of the mystery kept secred for long ages, but now made known to all the nations," reminding us that all of this has its climax in the coming of Jesus, the Son of God.
Today's Gospel is the story of the Annunciation--the archangel Gabriel coming to Mary to tell her that the Messiah, the Son of God, would be born of her womb. Mary's YES thus begins the reversal of all the times humanity has said NO to God, and Mary's consent brings Jesus into the world. The angel tells her that "he will be great, and will be called the Son of the Most High--and the Lord God will give him the throne of David his father, and he will rule over the hosue of Jacob forever, and of his kingdom there shall be no end." The prophecies of the First Reading and the Responsorial Psalm come to their fulfillment in the words of today's Gospel.
St. Bernard of Clairvaux speaks these words to Mary, as she decides how to answer the angel Gabriel:
"You have heard, O Viring, that you will conceive and bear a Son...the angel awaits an answer...we too are waiting, O Lady, for your word of compassion...Tearful Adam with his sorrowing family begs this of you, O loving Virgin...that is what the whole world waits for...for on your word depends comfort for the wretched, ransom for the captive, freedom for the condemned...Answer with a word, receive the Word of God. Speak your own word, conceive the Divine Word. Breathe a passing word, embrace the Eternal Word."
(Homilia 4)
The propers and readings have inspired so much music:
"Rorate coeli desuper," William Byrd. "Music for Advent," www.litpress.org
"Nova, nova!" medieval carol, "Music for Advent," www.litpress.org
"To a Maid Engaged to Joseph," hymn, "Music for Advent II," www. litpress.org
"The Annunciation Gospel," "Redeemer of the Nations, Come," www.jspaluch.com/wlp
Fourth Sunday of Advent: Liturgy of the Hours
Evening Prayer I
The Advent Vesper Office Hymn for the Greater Advent Days is "Verbum salutis omnium."
The psalms from Sunday EP I, Week Four of the Four-Week Psalter are used. The antiphons are proper to this service, reflecting on the Savior's coming at Christmas:
(1) He comes, the desire of all human hearts;
his dwelling place shall be resplendent with glory, alleluia.
(2) Come, Lord, do not delay;
free your people from their sinfulness.
(3) The fullness of time has come upon us at last;
God sends his Son into the world.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer
The Responsory is the one sung on all Saturday evenings in this season.
The Antiphon on the Magnificat for December 20 is sung tonight:
O Key of David,
O royal Power of Israel,
controlling at your will the gate of heaven:
Come, break down the prison walls of death
for those who dwell in darkness and the shadow of death;
and lead your captive people into freedom.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory:
The Lord is close at hand:
come let us worship him!
The Advent Morning Office Hymn is Magnis prophetae vocibus.
The psalms are from Sunday, Week Four of the four-week Psalter.
The antiphons are proper:
(1) Sound the trumpet in Zion, the day of the Lord is near;
he comes to save us, alleluia.
(2) The Lord is here, go out to meet him, saying:
great his birth, eternal his kingdom--
strong God, Ruler of all, Prince of Peace, alleluia.
(3) Your all-powerful Word, O Lord,
will come to earth from his throne of glory, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
The angel Gabriel was sent from God
to a virgin betrothed to a man named Joseph, of the house of David,
and the virgin's name was Mary.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The Advent Vesper Office Hymn during the Greater Advent Days is "Verbum salutis omnium."
The Psalms from Week 4 of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) See how glorious he is,
coming forth as the Savior of all peoples.
(2) Crooked paths will be straightened and rough ways smooth.
Come, O Lord, and do not delay, alleluia.
(3) Ever wider will his kingdom spread,
eternally at peace.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Prayer.
The Responsory is the one sung on all Sunday evenings in this season.
The Great O Antiphon on the Magnificat is that for December 21, the shortest day of the year in the Northern Hemisphere:
O Radiant Dawn,
splendor of eternal light,
sun of justice:
Come, shine on those who dwell in darkness
and the shadow of death.
The Intercessions and the Prayer are both proper to the Sunday.
The Advent Vesper Office Hymn for the Greater Advent Days is "Verbum salutis omnium."
The psalms from Sunday EP I, Week Four of the Four-Week Psalter are used. The antiphons are proper to this service, reflecting on the Savior's coming at Christmas:
(1) He comes, the desire of all human hearts;
his dwelling place shall be resplendent with glory, alleluia.
(2) Come, Lord, do not delay;
free your people from their sinfulness.
(3) The fullness of time has come upon us at last;
God sends his Son into the world.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer
The Responsory is the one sung on all Saturday evenings in this season.
The Antiphon on the Magnificat for December 20 is sung tonight:
O Key of David,
O royal Power of Israel,
controlling at your will the gate of heaven:
Come, break down the prison walls of death
for those who dwell in darkness and the shadow of death;
and lead your captive people into freedom.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory:
The Lord is close at hand:
come let us worship him!
The Advent Morning Office Hymn is Magnis prophetae vocibus.
The psalms are from Sunday, Week Four of the four-week Psalter.
The antiphons are proper:
(1) Sound the trumpet in Zion, the day of the Lord is near;
he comes to save us, alleluia.
(2) The Lord is here, go out to meet him, saying:
great his birth, eternal his kingdom--
strong God, Ruler of all, Prince of Peace, alleluia.
(3) Your all-powerful Word, O Lord,
will come to earth from his throne of glory, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
The angel Gabriel was sent from God
to a virgin betrothed to a man named Joseph, of the house of David,
and the virgin's name was Mary.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The Advent Vesper Office Hymn during the Greater Advent Days is "Verbum salutis omnium."
The Psalms from Week 4 of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) See how glorious he is,
coming forth as the Savior of all peoples.
(2) Crooked paths will be straightened and rough ways smooth.
Come, O Lord, and do not delay, alleluia.
(3) Ever wider will his kingdom spread,
eternally at peace.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Prayer.
The Responsory is the one sung on all Sunday evenings in this season.
The Great O Antiphon on the Magnificat is that for December 21, the shortest day of the year in the Northern Hemisphere:
O Radiant Dawn,
splendor of eternal light,
sun of justice:
Come, shine on those who dwell in darkness
and the shadow of death.
The Intercessions and the Prayer are both proper to the Sunday.
Gaudete, the Third Sunday of Advent: Commentary
Isaiah 61: 1-2a, 10-11
Magnificat (Lk 1:46-54)
I Thessalonians 5:16-24
John 1: 6-8, 19-28
The Third Sunday of Advent is called GAUDETE (i.e., "rejoice"), from the first Latin word in its Introit/Entrance Psalm. On this Sunday, the Church permits the use of rose-colored vestments in place of the more customary Advent violet. Why? if you take violet paint and mix in white (the color of rejoicing), you will eventually come to the color rose.
The First Reading, the Second Reading, and the canticle taking the place of the Responsorial Psalm for this day, all utilize the word "rejoice." The words of the prophet Isaiah are caught up in the spirit of hte Lord, who anoints God's Messiah and charges him to "announce a year of favor from the Lord." Today's psalm is not a psalm at all---it is the Canticle of Mary, the "Magnificat" sung with the refrain, "My soul rejoices in my God!" and proceeeds to tell us that "the Almighty has done great things for me, and holy is his Name!" St. Paul, in the Second Reading, tells his readers, "Rejoice always!" so that "in all circumstances, give thanks--for this is the will of God for you in Christ Jesus.
The Gospel gives us the second Sunday appearance of John the Baptist, giving testimony to all who would listen that he was "the voice of one crying out in the desert, make straight the way of the Lord. The Baptist points to the coming Messiah, our Savior Jesus Christ.
Abbot William of St. Thierry said:
Truly, you alone are the Lord. You dominion is our salvation. And this is clearly the reason: You first loved us so that we might love you---not because you needed our love, but because we could not be what you created us to be, except by loving you. Now, in these last days, you have spoken to us in your Son, your Word; for you to speak thus, in your Son, was to bring out into the light of day how much and in what way you loved us, for you did not spare your own Son, but delivered him up for us all."
(On the Contemplation of God)
This Sunday's propers and readings are sung in these pieces:
"The Desert Shall Rejoice," Music for Advent II, www.litpress.org
"Tell Out My Soul," Music for Advent II, www.litpress.org
"Rejoice in the Lord Alway," Music for Advent II, www.litpress.org (INTROIT)
"Dicite: pusillanimes," Music for Advent, www.litpress.org (COMMUNION)
Magnificat (Lk 1:46-54)
I Thessalonians 5:16-24
John 1: 6-8, 19-28
The Third Sunday of Advent is called GAUDETE (i.e., "rejoice"), from the first Latin word in its Introit/Entrance Psalm. On this Sunday, the Church permits the use of rose-colored vestments in place of the more customary Advent violet. Why? if you take violet paint and mix in white (the color of rejoicing), you will eventually come to the color rose.
The First Reading, the Second Reading, and the canticle taking the place of the Responsorial Psalm for this day, all utilize the word "rejoice." The words of the prophet Isaiah are caught up in the spirit of hte Lord, who anoints God's Messiah and charges him to "announce a year of favor from the Lord." Today's psalm is not a psalm at all---it is the Canticle of Mary, the "Magnificat" sung with the refrain, "My soul rejoices in my God!" and proceeeds to tell us that "the Almighty has done great things for me, and holy is his Name!" St. Paul, in the Second Reading, tells his readers, "Rejoice always!" so that "in all circumstances, give thanks--for this is the will of God for you in Christ Jesus.
The Gospel gives us the second Sunday appearance of John the Baptist, giving testimony to all who would listen that he was "the voice of one crying out in the desert, make straight the way of the Lord. The Baptist points to the coming Messiah, our Savior Jesus Christ.
Abbot William of St. Thierry said:
Truly, you alone are the Lord. You dominion is our salvation. And this is clearly the reason: You first loved us so that we might love you---not because you needed our love, but because we could not be what you created us to be, except by loving you. Now, in these last days, you have spoken to us in your Son, your Word; for you to speak thus, in your Son, was to bring out into the light of day how much and in what way you loved us, for you did not spare your own Son, but delivered him up for us all."
(On the Contemplation of God)
This Sunday's propers and readings are sung in these pieces:
"The Desert Shall Rejoice," Music for Advent II, www.litpress.org
"Tell Out My Soul," Music for Advent II, www.litpress.org
"Rejoice in the Lord Alway," Music for Advent II, www.litpress.org (INTROIT)
"Dicite: pusillanimes," Music for Advent, www.litpress.org (COMMUNION)
Third Sunday in Advent: Liturgy of the Hours
Evening Prayer I
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week Three of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) Rejoice, Jerusalem, let your joy overflow;
your Savior will come to you, alleluia.
(2) I, the Lord, am coming to save you; already I am near;
soon I will free you from your sins.
(3) Lord, send the Lamb, the ruler of hte earth,
from the rock in the desert to the mountain of the daughter of Zion.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
A man named John was sent from God;
he came for testimony, to testify to the Light.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week Three of the four-week Psalter.
The antiphons are proper:
(1) The Lord is coming without delay.
He will reveal things kept hidden,
and show himself to all mankind, alleluia.
(2) Mountains ans hills shall be level,
crooked paths straight, rough ways smooth.
Come, Lord, do not delay, alleluia.
(3) I shall enfold Zion with My salvation
and shed my glory around Jerusalem, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
John said: I am the voice of one crying in the desert,
make straight the way of the Lord.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week 3 of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) Our Lord will come to claim his glorious throne
in the assembly of the princes.
(2) Let the mountains break out with joy
and the hills with answering gladness,
for the world's ture light, the Lord, comes with power and might.
(3) Let us live in holiness and love
as we patiently await our blessed hope,
the coming of our Savior.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer.
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
I baptize with water, but there is one among you whom you do not recognize,
the One who is coming after me.
The Intercessions and the Prayer are both proper to the Sunday.
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week Three of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) Rejoice, Jerusalem, let your joy overflow;
your Savior will come to you, alleluia.
(2) I, the Lord, am coming to save you; already I am near;
soon I will free you from your sins.
(3) Lord, send the Lamb, the ruler of hte earth,
from the rock in the desert to the mountain of the daughter of Zion.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
A man named John was sent from God;
he came for testimony, to testify to the Light.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week Three of the four-week Psalter.
The antiphons are proper:
(1) The Lord is coming without delay.
He will reveal things kept hidden,
and show himself to all mankind, alleluia.
(2) Mountains ans hills shall be level,
crooked paths straight, rough ways smooth.
Come, Lord, do not delay, alleluia.
(3) I shall enfold Zion with My salvation
and shed my glory around Jerusalem, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
John said: I am the voice of one crying in the desert,
make straight the way of the Lord.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week 3 of the Four-Week Psalter are used. The antiphons are proper to this service:
(1) Our Lord will come to claim his glorious throne
in the assembly of the princes.
(2) Let the mountains break out with joy
and the hills with answering gladness,
for the world's ture light, the Lord, comes with power and might.
(3) Let us live in holiness and love
as we patiently await our blessed hope,
the coming of our Savior.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer.
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
I baptize with water, but there is one among you whom you do not recognize,
the One who is coming after me.
The Intercessions and the Prayer are both proper to the Sunday.
Second Sunday of Advent, Year B: Commentary
Isaiah 40: 1-5, 9-11
Psalm 85
II Peter 3: 8-14
Mark 1: 1-8
The Isaiah passage proclaimed on this sunday is from what is known as the "book of the consolation of Israel." Its strong words, "Comfort! Give comfort to my people, says your God!" have been immortalized in the oratorio "Messiah" by G. F. Handel. The prophecy goes on to command, "In the desert, prepare the way of the Lord!" This text is quoted in the Gospel we hear today, where John the Baptist is referred to by St. Mark as "the voice of one crying in the desert, prepare the way of hte Lord, make straight his paths." John did this preparation by proclaiming the need for repentance---acknowledgment of past wrongs and the need to ask God both for forgiveness and for grace--the ability to live a new life. As he said this, John emphasized that he was preparing the way for One yet to come: "One mightier than I, coming after me."
In between the comfort of Isaiah and the challenge of John the Baptist comes the assurance of the Apostle Peter that "the Lord does not delay his promise--but is being patient with you, not wishing that any should perish." It is this incredible loving-kindness that we celebrate in Advent, leading up to the miracle of God-with-us, EMMANUEL.
Eusebius of Caesarea, preaching on todays First Reading, says:
"The profphecy meant that God was to come to a deserted place, inaccessible from the beginning. None of hte pagans had any knowledge of God, since his holy servants and the prophets were kept from approaching them. The voice commands that a way be prepared for the Word of God; the rough and trackless ground is to be made level, so that our God may find a highway when he comes. Prepare the way of the Lord---the way is the preaching of the Gospel, the new message of consolation, ready to pring all people the knowledge of God's saving power."
(Commentary on Isaiah)
There are many pieces based on today's readings. Some of them are:
"Comfort, Comfort Now My People" Music for Advent, www.litpress.org
"Take Comfort, God's People, Take Comfort" Music for Advent, www.litpress.org
"Isaiah Lesson" God Is With Us, www.jspaluch.com/wpl
"Vox Clamantis in Deserto," Music for Advent II, www.litpress.org
"There's a Voice in the Wilderness Crying," Music for Advent II, www.litpress.org
Psalm 85
II Peter 3: 8-14
Mark 1: 1-8
The Isaiah passage proclaimed on this sunday is from what is known as the "book of the consolation of Israel." Its strong words, "Comfort! Give comfort to my people, says your God!" have been immortalized in the oratorio "Messiah" by G. F. Handel. The prophecy goes on to command, "In the desert, prepare the way of the Lord!" This text is quoted in the Gospel we hear today, where John the Baptist is referred to by St. Mark as "the voice of one crying in the desert, prepare the way of hte Lord, make straight his paths." John did this preparation by proclaiming the need for repentance---acknowledgment of past wrongs and the need to ask God both for forgiveness and for grace--the ability to live a new life. As he said this, John emphasized that he was preparing the way for One yet to come: "One mightier than I, coming after me."
In between the comfort of Isaiah and the challenge of John the Baptist comes the assurance of the Apostle Peter that "the Lord does not delay his promise--but is being patient with you, not wishing that any should perish." It is this incredible loving-kindness that we celebrate in Advent, leading up to the miracle of God-with-us, EMMANUEL.
Eusebius of Caesarea, preaching on todays First Reading, says:
"The profphecy meant that God was to come to a deserted place, inaccessible from the beginning. None of hte pagans had any knowledge of God, since his holy servants and the prophets were kept from approaching them. The voice commands that a way be prepared for the Word of God; the rough and trackless ground is to be made level, so that our God may find a highway when he comes. Prepare the way of the Lord---the way is the preaching of the Gospel, the new message of consolation, ready to pring all people the knowledge of God's saving power."
(Commentary on Isaiah)
There are many pieces based on today's readings. Some of them are:
"Comfort, Comfort Now My People" Music for Advent, www.litpress.org
"Take Comfort, God's People, Take Comfort" Music for Advent, www.litpress.org
"Isaiah Lesson" God Is With Us, www.jspaluch.com/wpl
"Vox Clamantis in Deserto," Music for Advent II, www.litpress.org
"There's a Voice in the Wilderness Crying," Music for Advent II, www.litpress.org
Second Sunday of Advent, Year B: Liturgy of the Hours
Evening Prayer I
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week Two of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second comingof the Lord:
(1) New city of Zion, let your heart sing for joy;
see how humbly your King comes to save you.
(2) Have courage, all of you, lost and fearful;
take heart and say: Our God will come to save us, alleluia.
(3) The law was given to Moses,
but grace and truth come through Jesus Christ.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Behold, I send my messenger before you, who will prepare your way.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week Two of the Four-Week Psalter.
The antiphons are proper and are speaking of the end of time:
(1) Zion is our mighty citadel, our saving Lord its wall and its defense;
throw open the gates, for our God is here among us, alleluia.
(2) Come to the waters, all you who thirst;
seek the Lord while he can be found, alleluia.
(3) Our God will come with great power
to enlighten the eyse of his servants, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP until the secnd part of the season begins. Its reference, too, is to the second coming.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
John the Baptist appeared in the desert,
proclaiming a baptism of repentance for the forgiveness of sins.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week Two of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second coming of the Lord:
(1) The Lord will come on the clouds of heaven
with great power and might, alleluia.
(2) The Lord will come; he is true to his word.
If he seems to delay, keep watch for him,
for he will surely come, alleluia.
(3) The Lord, our king and lawgiver,
will come to save us, alleluia.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming: "The Lord is near!"
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
John proclaimed and said: One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
The Intercessions and the Prayer are both proper to the Sunday.
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week Two of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second comingof the Lord:
(1) New city of Zion, let your heart sing for joy;
see how humbly your King comes to save you.
(2) Have courage, all of you, lost and fearful;
take heart and say: Our God will come to save us, alleluia.
(3) The law was given to Moses,
but grace and truth come through Jesus Christ.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Behold, I send my messenger before you, who will prepare your way.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week Two of the Four-Week Psalter.
The antiphons are proper and are speaking of the end of time:
(1) Zion is our mighty citadel, our saving Lord its wall and its defense;
throw open the gates, for our God is here among us, alleluia.
(2) Come to the waters, all you who thirst;
seek the Lord while he can be found, alleluia.
(3) Our God will come with great power
to enlighten the eyse of his servants, alleluia.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP until the secnd part of the season begins. Its reference, too, is to the second coming.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
John the Baptist appeared in the desert,
proclaiming a baptism of repentance for the forgiveness of sins.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week Two of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second coming of the Lord:
(1) The Lord will come on the clouds of heaven
with great power and might, alleluia.
(2) The Lord will come; he is true to his word.
If he seems to delay, keep watch for him,
for he will surely come, alleluia.
(3) The Lord, our king and lawgiver,
will come to save us, alleluia.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming: "The Lord is near!"
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
John proclaimed and said: One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
The Intercessions and the Prayer are both proper to the Sunday.
Thursday, November 6, 2008
First Sunday of Advent, Year B: Commentary
Isaiah 63: 16b-17, 19b; 64:2-7
Psalm 80
I Corinthians 1: 3-9
Mark 13: 33-37
On the First Sunday of Advent, the Church will proclaim the plea of the prophet Isaiah, directed to the Lord: "Oh, that you would rend the heavens and come down!"
The prophet reminds the Lord that he has done awesome deeds before, so could he please do them again for us now?!?
In the Gospel, Jesus tells the disciples, "Be watchful! Be alert! You do not know when the time will come!" In these days when things are so unstable, many people are worried. In the Second Reading, Paul reminds the Corinthians that "God will keep you firm to the end, irreproachable on the day of our Lord Jesus Christ!" And Paul reminds us why: "God," he says, "is faithful." During Advent, we re-ground ourselves in the faithfulness of God, and of the Chosen People who waited for his coming--and in our need to pray "When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory."
Preaching about Advent, St. Bernard of Clairvaux says:
"We know that there are three comings of the Lord. The third lies between the other two. It is invisible, while the other two are visible. In the first, he was seen on earth, dwelling among men; in the final coming, 'all flesh will see the salvation of our God,' and 'they shall look upon him whom they have pierced.' The intermediate coming is a hidden one; in it, only the elect see the Lord within their own selves, and they are saved. In this middle coming, the Lord comes in spirit and in power. Because it lies between the other two comings, it is like a road on which we travel from the first to the second. In his first coming, he was our redemption; in his last, he will be our life; in the middle, he is our rest and our consolation."
(Sermo 5 in Adventu Domini)
Music that goes with today's readings:
"Rorate coeli," "O Savior, Rend the Heavens Wide," and "Vigilate," all recorded by the Schola Cantorum of St. Peter's in the Loop on "Music for Advent," 1989, published by The Liturgical Press, Collegeville, MN (www.litpress.org)
Psalm 80
I Corinthians 1: 3-9
Mark 13: 33-37
On the First Sunday of Advent, the Church will proclaim the plea of the prophet Isaiah, directed to the Lord: "Oh, that you would rend the heavens and come down!"
The prophet reminds the Lord that he has done awesome deeds before, so could he please do them again for us now?!?
In the Gospel, Jesus tells the disciples, "Be watchful! Be alert! You do not know when the time will come!" In these days when things are so unstable, many people are worried. In the Second Reading, Paul reminds the Corinthians that "God will keep you firm to the end, irreproachable on the day of our Lord Jesus Christ!" And Paul reminds us why: "God," he says, "is faithful." During Advent, we re-ground ourselves in the faithfulness of God, and of the Chosen People who waited for his coming--and in our need to pray "When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory."
Preaching about Advent, St. Bernard of Clairvaux says:
"We know that there are three comings of the Lord. The third lies between the other two. It is invisible, while the other two are visible. In the first, he was seen on earth, dwelling among men; in the final coming, 'all flesh will see the salvation of our God,' and 'they shall look upon him whom they have pierced.' The intermediate coming is a hidden one; in it, only the elect see the Lord within their own selves, and they are saved. In this middle coming, the Lord comes in spirit and in power. Because it lies between the other two comings, it is like a road on which we travel from the first to the second. In his first coming, he was our redemption; in his last, he will be our life; in the middle, he is our rest and our consolation."
(Sermo 5 in Adventu Domini)
Music that goes with today's readings:
"Rorate coeli," "O Savior, Rend the Heavens Wide," and "Vigilate," all recorded by the Schola Cantorum of St. Peter's in the Loop on "Music for Advent," 1989, published by The Liturgical Press, Collegeville, MN (www.litpress.org)
First Sunday of Advent: Liturgy of the Hours
Evening Prayer I
As is true of every Sunday, the First Sunday of Advent begins on the Saturday previous when the Church sings Evening Prayer I.
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week One of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second comingof the Lord:
(1) Proclaim the good news among the nations:
our God will come to save us.
(2) Know that the Lord is coming and with him, all his saints;
that day will dawn with a wonderful light, alleluia.
(3) The Lord will come with mighty power;
all mortal eyes shall see him.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Behold, the name of the Lord comes from afar, and the earth is full of his glory.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week I of the Four-Week Psalter.
The antiphons are proper and are speaking of the end of time:
(1) On that day, sweet wine will flow from the mountains,
milk and honey from the hills, alleluia.
(2) The mountains and hills will sing praise to God;
all the trees of the forest will clap their hands,
for he is coming, the Lord of a kingdom that lasts forever, alleluia.
(3) A great prophet will come to Jerusalem;
of that people he will make a new creation.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP until the secnd part of the season begins. Its reference, too, is to the second coming.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
Watch, therefore! You do not know when the lordof the house is coming,
whether in the evening, or at midnight, or at cockcrow, or in the morning.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The entire Office has been transcribed to the traditional Gregorian melodies, and is available in a pdf file from chantermt@yahoo.com
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week One of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second coming of the Lord:
(1) Rejoice, daughter of Zion;
shout for joy, daughter of Jerusalem, alleluia.
(2) Christ our King will come to us,
the Lamb of God foretold by John.
(3) I am coming soon, says the Lord;
I will give to everyone the reward his deeds deserve, alleluia.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming: "The Lord is near!"
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Do not be afraid, Mary, you have found favor with God;
You will conceive and give birth to a Son, alleluia.
The Intercessions and the Prayer are both proper to the Sunday.
As is true of every Sunday, the First Sunday of Advent begins on the Saturday previous when the Church sings Evening Prayer I.
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP I, Week One of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second comingof the Lord:
(1) Proclaim the good news among the nations:
our God will come to save us.
(2) Know that the Lord is coming and with him, all his saints;
that day will dawn with a wonderful light, alleluia.
(3) The Lord will come with mighty power;
all mortal eyes shall see him.
[N.B. All the antiphons given here and throughout the Advent season have been set to their traditional Gregorian melodies by J. Michael Thompson. You can obtain a copy (snail-mail only) from chantermt@yahoo.com]
The Reading (I Thess. 5: 19-24) is read each Saturday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming.
The Responsory is the one sung on all Saturday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Behold, the name of the Lord comes from afar, and the earth is full of his glory.
The Intercessions and the Prayer are both proper to the Sunday.
Morning Prayer
Unless the Office of Readings has already been celebrated, Morning Prayer begins with the Invitatory, which is used until the Saturday after Advent II, inclusive:
Come, let us worship the Lord,
the King who is to come!
The traditional Advent Morning Office Hymn is Verbum Supernum prodiens, which is recorded in English on "Music for Advent" (www.litpress.org).
The psalms are from Sunday, Week I of the Four-Week Psalter.
The antiphons are proper and are speaking of the end of time:
(1) On that day, sweet wine will flow from the mountains,
milk and honey from the hills, alleluia.
(2) The mountains and hills will sing praise to God;
all the trees of the forest will clap their hands,
for he is coming, the Lord of a kingdom that lasts forever, alleluia.
(3) A great prophet will come to Jerusalem;
of that people he will make a new creation.
The Reading (Rom. 13: 11-14) is read each Advent Sunday at MP until the secnd part of the season begins. Its reference, too, is to the second coming.
The Responsory is the one sung each Advent Sunday at MP.
The Benedictus antiphon (for Year B) is:
Watch, therefore! You do not know when the lordof the house is coming,
whether in the evening, or at midnight, or at cockcrow, or in the morning.
The Intercessions and the Prayer are both proper to the Sunday.
Evening Prayer II
The entire Office has been transcribed to the traditional Gregorian melodies, and is available in a pdf file from chantermt@yahoo.com
The traditional Advent Vesper Office Hymn is "Conditor alme siderum." An English version of it is recorded on track 4, "Music for Advent," Creator of the Stars of Night. (www.litpress.org)
The psalms from Sunday EP II, Week One of the Four-Week Psalter are used. The antiphons are proper to this service, and all make reference to the second coming of the Lord:
(1) Rejoice, daughter of Zion;
shout for joy, daughter of Jerusalem, alleluia.
(2) Christ our King will come to us,
the Lamb of God foretold by John.
(3) I am coming soon, says the Lord;
I will give to everyone the reward his deeds deserve, alleluia.
The Reading (Phil. 4: 4-7) is read each Sunday at Evening Payer until the second part of Advent begins. Its reference, too, is to the second coming: "The Lord is near!"
The Responsory is the one sung on all Sunday evenings in this season.
The antiphons on the Magnificat and Benedictus have been changed in the "Editio Typica Altera" of the Liturgy of the Hours (published 2000). The one now assigned to Year B is:
Do not be afraid, Mary, you have found favor with God;
You will conceive and give birth to a Son, alleluia.
The Intercessions and the Prayer are both proper to the Sunday.
Thursday, October 23, 2008
First Evening Prayer, All Saints' (Nov. 1)
First Evening Prayer
The Hymn is "Christe, Redepmtor omnium." (N.B., NOT the one associated with Christmas, but one modeled upon it)
The Psalms and antiphons are proper to this feast.
1. Psalm 113, with
Eternal light will shine upon your saints, O Lord,
and they will live forever, alleluia.
2. Psalm 147:1-11, with
Jerusalem, city of God, you will rejoice in your children,
for they shall all be blessed and gathered together with the Lord, alleluia.
3. Revelations Canticle (19:1-7), with
Before the throne of God and the Lamb,
the saints will sing a new song;
their voices will resound throughout the earth, alleluia.
The Reading is Hebrews 12:22-24, which tells us that the Church on this day celebrates the "assembly of the first-born enrolled in heaven" which is there through "Jesus, the mediator of a new covenant."
The Responsory is: “The just will rejoice in the presence of the Lord,” with the verse, “They shall sing for joy!”
The antiphon on the Magnificat is:
The glorious company of apostles praises you,
the noble fellowship of prophets praises you,
the white-robed army of martyrs praises you,
all the saints together sing your glory,
O holy Trinity, one God.
The Intercessions and the Prayer are proper to All Saints.
The Hymn is "Christe, Redepmtor omnium." (N.B., NOT the one associated with Christmas, but one modeled upon it
The Psalms and antiphons are proper to this feast.
1. Psalm 113, with
Eternal light will shine upon your saints, O Lord,
and they will live forever, alleluia.
2. Psalm 147:1-11, with
Jerusalem, city of God, you will rejoice in your children,
for they shall all be blessed and gathered together with the Lord, alleluia.
3. Revelations Canticle (19:1-7), with
Before the throne of God and the Lamb,
the saints will sing a new song;
their voices will resound throughout the earth, alleluia.
The Reading is Hebrews 12:22-24, which tells us that the Church on this day celebrates the "assembly of the first-born enrolled in heaven" which is there through "Jesus, the mediator of a new covenant."
The Responsory is: “The just will rejoice in the presence of the Lord,” with the verse, “They shall sing for joy!”
The antiphon on the Magnificat is:
The glorious company of apostles praises you,
the noble fellowship of prophets praises you,
the white-robed army of martyrs praises you,
all the saints together sing your glory,
O holy Trinity, one God.
The Intercessions and the Prayer are proper to All Saints.
Hymn: Solemnity of All the Saints (Nov. 1)
All Saints’ Day
Nov. 1
Let us rejoice in God, the Lord, c.f. today’s Introit
And keep the saints’ great festal day;
In union with the heavn’ly host
All homage to God’s Son we pay.
A number vast, beyond our count, c.f. Rev. 7:2-4, 9-11
From ev’ry race and tongue and land,
The saints are gathered round the throne;
White-robed and crowned, with Christ they stand.
The love the Father poured on us c.f. I John 3:1-3
That names each one a ‘child of God’
Points forward to a greater gift
For those who, faithful, Christ’s way trod.
The gentle and those making peace, c.f. Matthew 5: 1-12
The mourner and the pure in heart,
Those persecuted for the right:
All saints of God, with grace their part.
“To God, who sits upon the thone, c.f. Rev. 7:2-4, 9-11
And to the Lamb,” the saints acclaim,
Be victory and endless praise!
Give ceaseless glory to His Name!”
To Father, Son, and Paraclete,
Our only God in persons three
All glory from the Church on earth
And from all saints in heaven be!
LM
no suggested tune
Nov. 1
Let us rejoice in God, the Lord, c.f. today’s Introit
And keep the saints’ great festal day;
In union with the heavn’ly host
All homage to God’s Son we pay.
A number vast, beyond our count, c.f. Rev. 7:2-4, 9-11
From ev’ry race and tongue and land,
The saints are gathered round the throne;
White-robed and crowned, with Christ they stand.
The love the Father poured on us c.f. I John 3:1-3
That names each one a ‘child of God’
Points forward to a greater gift
For those who, faithful, Christ’s way trod.
The gentle and those making peace, c.f. Matthew 5: 1-12
The mourner and the pure in heart,
Those persecuted for the right:
All saints of God, with grace their part.
“To God, who sits upon the thone, c.f. Rev. 7:2-4, 9-11
And to the Lamb,” the saints acclaim,
Be victory and endless praise!
Give ceaseless glory to His Name!”
To Father, Son, and Paraclete,
Our only God in persons three
All glory from the Church on earth
And from all saints in heaven be!
LM
no suggested tune
Commentary: 30th Sun. OT A
Thirtieth Sunday in Ordinary Time, A
Exodus 22: 20-26
Psalm 18
I Thessalonians 1: 5-10
Matthew 22: 34-40 [MYMt #29, “Magister, quod est,” chant]
The readings converge today on the need to love our neighbor. The First Reading, from the book of Exodus, is taken from a section of the book which gives laws governing social conduct. The intention of the laws is to produce compassion, and specifically mentions the alien, the widow, the orphan, the poor, and the laborer. The Responsorial Psalm, with its refrain, “I love You, Lord, my strength!” sings of God’s defense of those who trust in Him. The Gospel is the encounter between Jesus and a Sadducee. The Sadducee asked Him, “What is the greatest commandment of the law?” Jesus creates what we have come to know as the “summary of the law” by connecting Deuteronomy 6:5 with Leviticus 19:18, and concludes, “On these two commandments the whole law is based, and the prophets as well.”
Talking about this conflation, St. Augustine of Hippo says: “People are renewed by love. As sinful desire ages them, so love rejuvenates them. Enmeshed in the soils of his desires, the psalmist laments, ‘I have grown old surrounded by my enemies.’ Love, on the other hand, is the sign of our renewal, as we know from the Lord’s own words, ‘I give you a new commandment—love one another.’ Love, however was present under the old covenant as well as in the new. As love grows stronger, we feel more secure, and when our feeling of security is complete, fear vanishes, since, as the apostle John declares, ‘Perfect love casts out fear.’
(Sermo 350a)
We continue our in-course reading of I Thessalonians this week, still immersed in the “thanksgiving” of the letter. Paul describes his work among them as bringing them from paganism to belief in one God, and then giving them the knowledge of God’s only Son, Jesus Christ. His comments about being “delivered from the wrath to come” leads us into next week’s reading.
One of the Gospel Canticles at today's Liturgy of the Hours will be sung with the antiphon, "Teacher, which is the greatest commandment of the Law?" You can hear the Gregorian melody to this antiphon, sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
Exodus 22: 20-26
Psalm 18
I Thessalonians 1: 5-10
Matthew 22: 34-40 [MYMt #29, “Magister, quod est,” chant]
The readings converge today on the need to love our neighbor. The First Reading, from the book of Exodus, is taken from a section of the book which gives laws governing social conduct. The intention of the laws is to produce compassion, and specifically mentions the alien, the widow, the orphan, the poor, and the laborer. The Responsorial Psalm, with its refrain, “I love You, Lord, my strength!” sings of God’s defense of those who trust in Him. The Gospel is the encounter between Jesus and a Sadducee. The Sadducee asked Him, “What is the greatest commandment of the law?” Jesus creates what we have come to know as the “summary of the law” by connecting Deuteronomy 6:5 with Leviticus 19:18, and concludes, “On these two commandments the whole law is based, and the prophets as well.”
Talking about this conflation, St. Augustine of Hippo says: “People are renewed by love. As sinful desire ages them, so love rejuvenates them. Enmeshed in the soils of his desires, the psalmist laments, ‘I have grown old surrounded by my enemies.’ Love, on the other hand, is the sign of our renewal, as we know from the Lord’s own words, ‘I give you a new commandment—love one another.’ Love, however was present under the old covenant as well as in the new. As love grows stronger, we feel more secure, and when our feeling of security is complete, fear vanishes, since, as the apostle John declares, ‘Perfect love casts out fear.’
(Sermo 350a)
We continue our in-course reading of I Thessalonians this week, still immersed in the “thanksgiving” of the letter. Paul describes his work among them as bringing them from paganism to belief in one God, and then giving them the knowledge of God’s only Son, Jesus Christ. His comments about being “delivered from the wrath to come” leads us into next week’s reading.
One of the Gospel Canticles at today's Liturgy of the Hours will be sung with the antiphon, "Teacher, which is the greatest commandment of the Law?" You can hear the Gregorian melody to this antiphon, sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
Hymn: 30th Sun. OT A
"Vex not the stranger in your land,"
Thus spoke the Lord at Sinai.
"Orphan and widow safe must stand;
Surely I hear their outcry.
Extort not from the poor in need,
For I am merciful indeed."
Thus spoke the Lord to Israel.
Of the commandments, Jesus said:
"This is the first, most holy:
With heart and mind and all your soul
Love God the Lord, you lowly!
The second like to it you'll find--
As self, so love all humankind,"
Said Jesus, our Messiah.
Turning from self and selfish ways
We serve our God by loving
All that we meet in concrete ways,
Prompted by Spirit's moving.
Hence, loving God and neighbor too,
We strive God's holy will to do---
Thus living Jesus' teaching.
87.87.887.
Lobt Gott der Herren
Thus spoke the Lord at Sinai.
"Orphan and widow safe must stand;
Surely I hear their outcry.
Extort not from the poor in need,
For I am merciful indeed."
Thus spoke the Lord to Israel.
Of the commandments, Jesus said:
"This is the first, most holy:
With heart and mind and all your soul
Love God the Lord, you lowly!
The second like to it you'll find--
As self, so love all humankind,"
Said Jesus, our Messiah.
Turning from self and selfish ways
We serve our God by loving
All that we meet in concrete ways,
Prompted by Spirit's moving.
Hence, loving God and neighbor too,
We strive God's holy will to do---
Thus living Jesus' teaching.
87.87.887.
Lobt Gott der Herren
Commentary: 29th Sun. OT A
Twenty-Ninth Sunday in Ordinary Time, A
Isaiah 45: 1, 4-6
Psalm 96
I Thessalonians 1: 1-5
Matthew 22: 15-21
Today’s readings are themed around pagan states and God. The First Reading (from Isaiah) has God speaking to the King of Persia, Cyrus, who has authorized the return of the Israelites to the land. The Responsorial Psalm talks about “Tell His glory among the nations, among all the peoples His wonderful deeds.” The Gospel relates the attempt of the Pharisees and Herodians to trap Jesus by asking, “Is it lawful to pay tax to the emperor or not?” Jesus sees through their trick and tells them, “Give to Caesar what is Caesar’s, and give to God what is God’s.”
St. Lawrence of Brindisi wrote about this parable and said: “The reply by which Christ sidestepped his enemies’ trap shows His great prudence. His teaching that each must be given what belongs to him, and also the example He gave by being willing to pay the temple tax and giving a shekel for Himself and Peter, shows His justice. His declaring it to be a duty to pay taxes to Caesar, opening teaching the truth without fear of the people who would be offended, shows His fortitude. For this is God’s way, of which Christ is the authentic teacher.” (Opera omnia)
The in-course reading today begins the First Letter to the Thessalonians. Scholars tell us that it was the first of the New Testament documents to be written. We get the greeting and the thanksgiving of the epistle, in which Paul tells his readers, “Our preaching of the Gospel proved not a mere matter of words for you, but one of power; it was carried on in the Holy Spirit, and out of complete conviction.”
A motet based on the Gospel for today, called "Jesus and the Pharisees," is sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Music for the Year of Matthew." The recording is published by The Liturgical Press (www.litpress.org).
Isaiah 45: 1, 4-6
Psalm 96
I Thessalonians 1: 1-5
Matthew 22: 15-21
Today’s readings are themed around pagan states and God. The First Reading (from Isaiah) has God speaking to the King of Persia, Cyrus, who has authorized the return of the Israelites to the land. The Responsorial Psalm talks about “Tell His glory among the nations, among all the peoples His wonderful deeds.” The Gospel relates the attempt of the Pharisees and Herodians to trap Jesus by asking, “Is it lawful to pay tax to the emperor or not?” Jesus sees through their trick and tells them, “Give to Caesar what is Caesar’s, and give to God what is God’s.”
St. Lawrence of Brindisi wrote about this parable and said: “The reply by which Christ sidestepped his enemies’ trap shows His great prudence. His teaching that each must be given what belongs to him, and also the example He gave by being willing to pay the temple tax and giving a shekel for Himself and Peter, shows His justice. His declaring it to be a duty to pay taxes to Caesar, opening teaching the truth without fear of the people who would be offended, shows His fortitude. For this is God’s way, of which Christ is the authentic teacher.” (Opera omnia)
The in-course reading today begins the First Letter to the Thessalonians. Scholars tell us that it was the first of the New Testament documents to be written. We get the greeting and the thanksgiving of the epistle, in which Paul tells his readers, “Our preaching of the Gospel proved not a mere matter of words for you, but one of power; it was carried on in the Holy Spirit, and out of complete conviction.”
A motet based on the Gospel for today, called "Jesus and the Pharisees," is sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Music for the Year of Matthew." The recording is published by The Liturgical Press (www.litpress.org).
Hymn: 29th Sun. OT A
The Lord anointed Cyrus,
A king from far away,
That he might do God's bidding
And thus pave Jacob's way
To journey back from exil.
The Lord, Almighty One,
Chose one from alien people
To have His will be done.
So Jesus, when confronted
With careful, well-set plot,
Responded to the inquest
With wit by which we're taught:
"Give unto Caesar, Caesar's,
And unto God, God's own."
By this response, He shows us
God's glory, oft unknown.
Appearance is deceiving,
The common way, oft wrong;
We need to be pursuing
God's judgment, true and strong.
The Spirit gives us insight
Through faith and labors long,
That ev'ry day be guided
By Jesus' word so strong.
76.76.D
You can use many different tunes; but you might seriously consider Ellacombe.
If you don't know that, check the melody out here:
http://www.cyberhym nal.org/htm/ h/a/haillord. htm
A king from far away,
That he might do God's bidding
And thus pave Jacob's way
To journey back from exil.
The Lord, Almighty One,
Chose one from alien people
To have His will be done.
So Jesus, when confronted
With careful, well-set plot,
Responded to the inquest
With wit by which we're taught:
"Give unto Caesar, Caesar's,
And unto God, God's own."
By this response, He shows us
God's glory, oft unknown.
Appearance is deceiving,
The common way, oft wrong;
We need to be pursuing
God's judgment, true and strong.
The Spirit gives us insight
Through faith and labors long,
That ev'ry day be guided
By Jesus' word so strong.
76.76.D
You can use many different tunes; but you might seriously consider Ellacombe.
If you don't know that, check the melody out here:
http://www.cyberhym nal.org/htm/ h/a/haillord. htm
Commentary: 28th Sun. OT A
Twenty-Eighth Sunday in Ordinary Time, A
Isaiah 25: 6-10
Psalm 23
Philippians 4: 12-14, 19-20
Matthew 22: 1-14
The readings today center around banquets. The First Reading, from the book of the prophet Isaiah speaks of a great banquet—a symbol of “the world to come.” The Responsorial Psalm sings in its fourth stanza, “You spread the table before me in the sight of my foes; you anoint my head with oil; my cup overflows.”
The Gospel presents Jesus telling the parable of the wedding feast, and the man without a proper wedding garment. The feast was prepared, and none of the original invitees came, so the Master sent his servants “into the highways and byways to say—the feast is ready! Come to the feast!” But the host comes in and finds a man improperly dressed—no wedding garment—and, when the fellow has no answer, has the attendants throw him out; his final comment is, “The invited are many, the elect are few.” How prepared are we for the Great Banquet? Either for the Eucharist that is its foretaste, or for the heavenly feast itself?
Many commentators have discussed what the wedding garment symbolizes. St. Augustine of Hippo says: ‘Whatever can this wedding garment be? For an answer, we must go to St. Paul, who says, ‘The purpose of our command is to arouse the love that springs from a pure heart, a clear conscience, and a genuine faith.’ There is your wedding garment. Not just any kind of love. Examine yourselves to see whether you possess it. If you do, your place at the Lord’s table is secure.” (Sermo 90)
The in-course reading of Philippians continues today. Paul explains to the Philippians (who have sent him some sort of gift) that his experiences of want and suffering are part of what marks him as an apostle of Jesus, what unites him to the cross. He then assures the Philippians, “My God in turn will supply all of your needs fully, in a way worthy of His magnificent riches in Christ Jesus!”
There is a plethora of settings of the Twenty-Third Psalm. One lovely one is a metrical version of the psalm text, sung to a Scots melody set bycomposer Richard Hillert, sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "This is the Feast." Another is composer Noel Goemanne's arrangement of the early American tune "Resignation," found on the recording "Praise to the Lord: Great Hymns of the Church." A hymn based on the Gospel reading for today is by the Lutheran hymn-writer Martin Franzmann, set with marvelous ingenuity by composer Richard Hillert. This is found on the cd, "Music for the November Feasts." All of these recordings are published by The Liturgical Press (www.litpress.org).
Isaiah 25: 6-10
Psalm 23
Philippians 4: 12-14, 19-20
Matthew 22: 1-14
The readings today center around banquets. The First Reading, from the book of the prophet Isaiah speaks of a great banquet—a symbol of “the world to come.” The Responsorial Psalm sings in its fourth stanza, “You spread the table before me in the sight of my foes; you anoint my head with oil; my cup overflows.”
The Gospel presents Jesus telling the parable of the wedding feast, and the man without a proper wedding garment. The feast was prepared, and none of the original invitees came, so the Master sent his servants “into the highways and byways to say—the feast is ready! Come to the feast!” But the host comes in and finds a man improperly dressed—no wedding garment—and, when the fellow has no answer, has the attendants throw him out; his final comment is, “The invited are many, the elect are few.” How prepared are we for the Great Banquet? Either for the Eucharist that is its foretaste, or for the heavenly feast itself?
Many commentators have discussed what the wedding garment symbolizes. St. Augustine of Hippo says: ‘Whatever can this wedding garment be? For an answer, we must go to St. Paul, who says, ‘The purpose of our command is to arouse the love that springs from a pure heart, a clear conscience, and a genuine faith.’ There is your wedding garment. Not just any kind of love. Examine yourselves to see whether you possess it. If you do, your place at the Lord’s table is secure.” (Sermo 90)
The in-course reading of Philippians continues today. Paul explains to the Philippians (who have sent him some sort of gift) that his experiences of want and suffering are part of what marks him as an apostle of Jesus, what unites him to the cross. He then assures the Philippians, “My God in turn will supply all of your needs fully, in a way worthy of His magnificent riches in Christ Jesus!”
There is a plethora of settings of the Twenty-Third Psalm. One lovely one is a metrical version of the psalm text, sung to a Scots melody set bycomposer Richard Hillert, sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "This is the Feast." Another is composer Noel Goemanne's arrangement of the early American tune "Resignation," found on the recording "Praise to the Lord: Great Hymns of the Church." A hymn based on the Gospel reading for today is by the Lutheran hymn-writer Martin Franzmann, set with marvelous ingenuity by composer Richard Hillert. This is found on the cd, "Music for the November Feasts." All of these recordings are published by The Liturgical Press (www.litpress.org).
Hymn: 28th Sun. OT A
God's own reign can be envisioned
As a royal wedding feast
Unto which the king invited
Both the greatest and the least.
Those invited spurned his goodness,
So the call was then sent out:
Go into the roads and shout
"All is ready for the banquet!
Bring within the good and bad---
There are seats still to be had!"
In the days which soon are coming,
God will on the mount provide
Lavish food and finest vintage,
Wiping tears from ev'ry eye.
Death itself will then be vanquished,
And our God will then erase
All that keeps us far from grace;
On the mountain God established
We shall dwell eternally,
There restored, renewed, set free.
In our hardships, we are strengthened
By the love of Jesus still.
God shall, all our needs perceiving,
Richly give in gracious will.
Thus invited to the banquet,
Where the feast shall ever last,
We by God will be kept fast.
Let us live in light of mercy
That our wedding garment bright
Find full favor in God's sight.
87.87.877.877
Lasset uns mit Jesu ziehen
If you don't know the tune: http://www.cyberhymnal.org/htm/l/e/t/letuewwj.htm
This is recorded as a choir anthem on the cd, "Music for the Year of Matthew" by the Schola Cantorum of St. Peter's in the Loop. The recording is published by The Liturgical Press (www.litpress.org). The 20th century arrangement for 3-voice choir and organ is very beautiful and highly creative!
As a royal wedding feast
Unto which the king invited
Both the greatest and the least.
Those invited spurned his goodness,
So the call was then sent out:
Go into the roads and shout
"All is ready for the banquet!
Bring within the good and bad---
There are seats still to be had!"
In the days which soon are coming,
God will on the mount provide
Lavish food and finest vintage,
Wiping tears from ev'ry eye.
Death itself will then be vanquished,
And our God will then erase
All that keeps us far from grace;
On the mountain God established
We shall dwell eternally,
There restored, renewed, set free.
In our hardships, we are strengthened
By the love of Jesus still.
God shall, all our needs perceiving,
Richly give in gracious will.
Thus invited to the banquet,
Where the feast shall ever last,
We by God will be kept fast.
Let us live in light of mercy
That our wedding garment bright
Find full favor in God's sight.
87.87.877.877
Lasset uns mit Jesu ziehen
If you don't know the tune: http://www.cyberhymnal.org/htm/l/e/t/letuewwj.htm
This is recorded as a choir anthem on the cd, "Music for the Year of Matthew" by the Schola Cantorum of St. Peter's in the Loop. The recording is published by The Liturgical Press (www.litpress.org). The 20th century arrangement for 3-voice choir and organ is very beautiful and highly creative!
Commentary: 27 Sun. OT A
Twenty-Seventh Sunday in Ordinary Time, A
Isaiah 5: 1-7
Psalm 80
Philippians 4: 6-9
Matthew 21: 33-43
The readings today both utilize a parable about a vineyard. The First Reading is actually “my friend’s song concerning his vineyard.” It is at the end that the prophet delivers the jab about the vineyard being Israel, and its inhabitants as unfaithful. The Responsorial Psalm echoes this concept of the vineyard’s “walls broken down, so that every passer-by picks its fruit;” the refrain of the psalm is taken from the First Reading, “The vineyard of the Lord is the house of Israel.” The Gospel has Jesus telling the chief priests and the elders a parable about a vineyard, its owner, and its tenants. At the end of it, he quotes Ps. 118 and then sums up by saying, “For this reason, I tell you, the kingdom of God will be taken away from you and given to a people that will yield a rich harvest.” The christological interpretation of this parable happened already in the Gospel itself (notice that the last to be sent was “the son,” and Him the tenants killed).
St. Basil the Great says: "Throughout the Scriptures, the Lord continually likens human souls to vines. He says, for instance: "My beloved had a vineyard on a fertile hillside;" and again, "I planted a vineyard and put a hedge around it." Clearly it is human souls that he calls his vineyard, and the hedge he has put around them is the security of his commandments and the protection of the angles, for "the angel of the Lord will encamp around those who fear him." (Homilies on the Hexaemeron, 5: SC 27, 304-307)
The in-course reading from Philippians continues this week. The first paragraph of the Second Reading has a long association with the Third Sunday of Advent. Here, though, we are given it as an exhortation to trust in God, who provides our needs and gives us peace. The pericope concludes with a list of things one ought to think of: things honest, pure, admirable, decent, etc. Using these in connection with living a life modeled on Christ (as Paul’s was when he was living there) will cause “the God of peace to be with you.”
A text based on the First Reading (Isaiah 5:1-7) is "Amid the World's Bleak Wilderness," by the hymnwriter Jaroslav Vajda, has been set by composer Richard Hillert and recorded by the Schola Cantorum of St. Peter's in the Loop on the cd "Praise to the Lord: Great Hymns of the Church." The text of the Second Reading (Philippians 4: 6-9) is set by an anonymous composer in the English renaissance motet, "Rejoice in the Lord Alway," which was recorded by the Schola on the cd "Music for Advent II." Finally, a the hymn that I wrote for this Sunday is recorded on "Music for the Year of Matthew." All of these cds are published by The Liturgical Press (www.litpress.org).
Isaiah 5: 1-7
Psalm 80
Philippians 4: 6-9
Matthew 21: 33-43
The readings today both utilize a parable about a vineyard. The First Reading is actually “my friend’s song concerning his vineyard.” It is at the end that the prophet delivers the jab about the vineyard being Israel, and its inhabitants as unfaithful. The Responsorial Psalm echoes this concept of the vineyard’s “walls broken down, so that every passer-by picks its fruit;” the refrain of the psalm is taken from the First Reading, “The vineyard of the Lord is the house of Israel.” The Gospel has Jesus telling the chief priests and the elders a parable about a vineyard, its owner, and its tenants. At the end of it, he quotes Ps. 118 and then sums up by saying, “For this reason, I tell you, the kingdom of God will be taken away from you and given to a people that will yield a rich harvest.” The christological interpretation of this parable happened already in the Gospel itself (notice that the last to be sent was “the son,” and Him the tenants killed).
St. Basil the Great says: "Throughout the Scriptures, the Lord continually likens human souls to vines. He says, for instance: "My beloved had a vineyard on a fertile hillside;" and again, "I planted a vineyard and put a hedge around it." Clearly it is human souls that he calls his vineyard, and the hedge he has put around them is the security of his commandments and the protection of the angles, for "the angel of the Lord will encamp around those who fear him." (Homilies on the Hexaemeron, 5: SC 27, 304-307)
The in-course reading from Philippians continues this week. The first paragraph of the Second Reading has a long association with the Third Sunday of Advent. Here, though, we are given it as an exhortation to trust in God, who provides our needs and gives us peace. The pericope concludes with a list of things one ought to think of: things honest, pure, admirable, decent, etc. Using these in connection with living a life modeled on Christ (as Paul’s was when he was living there) will cause “the God of peace to be with you.”
A text based on the First Reading (Isaiah 5:1-7) is "Amid the World's Bleak Wilderness," by the hymnwriter Jaroslav Vajda, has been set by composer Richard Hillert and recorded by the Schola Cantorum of St. Peter's in the Loop on the cd "Praise to the Lord: Great Hymns of the Church." The text of the Second Reading (Philippians 4: 6-9) is set by an anonymous composer in the English renaissance motet, "Rejoice in the Lord Alway," which was recorded by the Schola on the cd "Music for Advent II." Finally, a the hymn that I wrote for this Sunday is recorded on "Music for the Year of Matthew." All of these cds are published by The Liturgical Press (www.litpress.org).
Hymn: 27th Sun. OT A
Hear now the song of fruitful vineyard
Planted with loving, tender care;
Hear how the tenants stole its profits
And killed the ownder's servants there.
Total rebellion seized their soul;
Breaking the covenant, their goal.
We are the vineyard, we the tenants
Pledged now in covenant with Christ.
In our rebellion, we have wandered
Far from His love beyond all price.
But mercy prompts God's faithful care
In which each sinner still can share.
Since love is God's response to sinners,
All anxious thoughts can be cast out;
Our needs, in pray're with grateful spirits,
Should then be voiced, beyond all doubts.
Lives that are honest, pure indeed,
Are by the God of peace thus freed.
98.98.88
tune: We nur den lieben Gott
If you don't know the tune: http://www.cyberhymnal.org/non/foreign.htm?de/wernurlg.htm
This hymn is recorded on the cd "Music for the Year of Matthew" by the Schola Cantorum of St. Peter's in the Loop; the cd is published by The Liturgical Press (www.litpress.org)
On that recording, you'll notice two forms of the melody. The first and older form is used for stanzas one and three, and is sung in unison. That is what's known as the "free-rhythm" form of the chorale, which is the form sung in the Lutheran Church-Missouri Synod and the Wisconsin Evangelical Lutheran Synod. The second form, used in stanza two, is a J. S. Bach harmonization of the "simplified melody."
Planted with loving, tender care;
Hear how the tenants stole its profits
And killed the ownder's servants there.
Total rebellion seized their soul;
Breaking the covenant, their goal.
We are the vineyard, we the tenants
Pledged now in covenant with Christ.
In our rebellion, we have wandered
Far from His love beyond all price.
But mercy prompts God's faithful care
In which each sinner still can share.
Since love is God's response to sinners,
All anxious thoughts can be cast out;
Our needs, in pray're with grateful spirits,
Should then be voiced, beyond all doubts.
Lives that are honest, pure indeed,
Are by the God of peace thus freed.
98.98.88
tune: We nur den lieben Gott
If you don't know the tune: http://www.cyberhymnal.org/non/foreign.htm?de/wernurlg.htm
This hymn is recorded on the cd "Music for the Year of Matthew" by the Schola Cantorum of St. Peter's in the Loop; the cd is published by The Liturgical Press (www.litpress.org)
On that recording, you'll notice two forms of the melody. The first and older form is used for stanzas one and three, and is sung in unison. That is what's known as the "free-rhythm" form of the chorale, which is the form sung in the Lutheran Church-Missouri Synod and the Wisconsin Evangelical Lutheran Synod. The second form, used in stanza two, is a J. S. Bach harmonization of the "simplified melody."
Commentary: 26 OT A
Ezekiel 18: 25-28
Psalm 125
Philippians 2: 1-11
Matthew 21: 28-32
The readings today discuss the way God judges and forgives. The First Reading is from the book of the prophet Ezekiel, where the prophet quotes the people’s plaint, “The Lord’s way is not fair!” Ezekiel turns that back onto the people. God’s ability to forgive sins and allow people to repent struck the Israelites of Ezekiel’s time as unjust, but the prophecy states “since he has turned away from all the sins which he committed, he shall surely live, he shall not die.” The Responsorial Psalm picks up on this, and sings from the vantage of the sinner, “The sins of my youth and my frailties remember not; in Your kindness remember me, because of Your goodness, O Lord.” The Gospel presents the parable of the two sons; the one who agreed to work and then did not, and the other who rebelled against his father and finally did as he was asked. After telling this parable, Jesus compares the “acceptance” of the conventionally religious of His time, who then ignored the Gospel Jesus offered, to the acceptance of the prostitutes and tax collector, who heard the Gospel of repentance and embraced it. The message is clear: God’s forgiveness goes, not those who “deserve” it, but to those who need it and rejoice in it.
Clement of Alexandria says: “God pardons what is past, then, but for the future we are each responsible for how we live. By repenting, we condemn our past misdeeds and beg forgiveness of the Father, the only One who in His mercy can undo what has been done, and wipe away our past sins with the dew of His Spirit.” (Homily on the Salvation of the Rich)
The in-course reading of Philippians continues today. The Second Reading contains two distinct parts: one is an ethical exhortation; the other is a hymn. The hymn is familiar to those who pray the Liturgy of the Hours, because it appears in Evening Prayer every week on Saturday (i.e., Evening Prayer I of Sunday). We also encounter the hymn each year as the Second Reading on Passion/Palm Sunday. Here, though, it is the exhortation which is the focus (as is indicated by the short form of the reading in the lectionary). The exhortation, in which Paul asks his readers to live in “unanimity, possessing the one love, united in spirit and ideals…let all parties think humbly of othersas superior to themselves.” He does this, though by then adding the “hymn of Christ’s humiliation and glorification.” If we are to be followers of Christ, then we need to take Christ as the source of our new life.
The text of the antiphon of the Introit (Entrance Psalm) for this sunday in Year A is taken from today's Second Reading. You can hear this sung in Gregorian chant in Engish by the Schola Cantorum of St. Peter's in the Loop on the recording "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
Psalm 125
Philippians 2: 1-11
Matthew 21: 28-32
The readings today discuss the way God judges and forgives. The First Reading is from the book of the prophet Ezekiel, where the prophet quotes the people’s plaint, “The Lord’s way is not fair!” Ezekiel turns that back onto the people. God’s ability to forgive sins and allow people to repent struck the Israelites of Ezekiel’s time as unjust, but the prophecy states “since he has turned away from all the sins which he committed, he shall surely live, he shall not die.” The Responsorial Psalm picks up on this, and sings from the vantage of the sinner, “The sins of my youth and my frailties remember not; in Your kindness remember me, because of Your goodness, O Lord.” The Gospel presents the parable of the two sons; the one who agreed to work and then did not, and the other who rebelled against his father and finally did as he was asked. After telling this parable, Jesus compares the “acceptance” of the conventionally religious of His time, who then ignored the Gospel Jesus offered, to the acceptance of the prostitutes and tax collector, who heard the Gospel of repentance and embraced it. The message is clear: God’s forgiveness goes, not those who “deserve” it, but to those who need it and rejoice in it.
Clement of Alexandria says: “God pardons what is past, then, but for the future we are each responsible for how we live. By repenting, we condemn our past misdeeds and beg forgiveness of the Father, the only One who in His mercy can undo what has been done, and wipe away our past sins with the dew of His Spirit.” (Homily on the Salvation of the Rich)
The in-course reading of Philippians continues today. The Second Reading contains two distinct parts: one is an ethical exhortation; the other is a hymn. The hymn is familiar to those who pray the Liturgy of the Hours, because it appears in Evening Prayer every week on Saturday (i.e., Evening Prayer I of Sunday). We also encounter the hymn each year as the Second Reading on Passion/Palm Sunday. Here, though, it is the exhortation which is the focus (as is indicated by the short form of the reading in the lectionary). The exhortation, in which Paul asks his readers to live in “unanimity, possessing the one love, united in spirit and ideals…let all parties think humbly of othersas superior to themselves.” He does this, though by then adding the “hymn of Christ’s humiliation and glorification.” If we are to be followers of Christ, then we need to take Christ as the source of our new life.
The text of the antiphon of the Introit (Entrance Psalm) for this sunday in Year A is taken from today's Second Reading. You can hear this sung in Gregorian chant in Engish by the Schola Cantorum of St. Peter's in the Loop on the recording "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
Hymn: 26th Sun OT A
Once a father told his children:
"Vineyard work is yours today!"
One agreed, but disregarded;
One demurred, but then obeyed.
Those we often scorn as sinful
Hear God's voice and then repent.
Seeing love, we then are scornful:
"Unfair God! Why now relent?"
Here our model must be Jesus,
Who, though in the form of God,
Emptied self and took on slav'ry;
Bitter death's own way, He trod.
Setting now all strife and envy
Far from us to walk God's ways,
In the love of Christ, our oneness
Spurs us in our deeds each day.
87.87.
suggested tune: Stuttgart
If you don't know the tune: http://www.cyberhymnal.org/htm/g/o/godmykin.htm
"Vineyard work is yours today!"
One agreed, but disregarded;
One demurred, but then obeyed.
Those we often scorn as sinful
Hear God's voice and then repent.
Seeing love, we then are scornful:
"Unfair God! Why now relent?"
Here our model must be Jesus,
Who, though in the form of God,
Emptied self and took on slav'ry;
Bitter death's own way, He trod.
Setting now all strife and envy
Far from us to walk God's ways,
In the love of Christ, our oneness
Spurs us in our deeds each day.
87.87.
suggested tune: Stuttgart
If you don't know the tune: http://www.cyberhymnal.org/htm/g/o/godmykin.htm
Sunday, October 19, 2008
Commentary: 25th Sun OT A
Twenty-Fifth Sunday in Ordinary Time, A
Isaiah 55: 6-9
Psalm 145
Philippians 1: 20-24, 27
Matthew 20: 1-16
The readings converge on God’s ways being completely different from our ways. The First Reading is a hymn from the book of the Prophet Isaiah, which gives this counsel: “For My thoughts are not your thought, nor are your ways My ways, says the Lord.” The Responsorial Psalm confirms God’s graciousness with its refrain, “The Lord is near to all who call Him.” The Gospel presents the parable of the workers in the vineyard. The generosity of the owner to the workers who labored only an hour caused dissention among those who had worked the entire day for the same wage. The owner’s retort, “I am free to do as I please with my money, am I not? Or are you envious because I am generous?” reminds us that “the earth is the Lord’s and the fullness thereof.” We do not have entitlements in the Kingdom of God—we have benefits, unearned.
The Fathers of the Church interpreted this story to talk about the end of time. St. Augustine says this: “This story reminds us of the harvest of spirits, at which God will rejoice in the fruit of His kingdom…In this great reward, then, we shall all be equal—the first to the last, and the last to the first. For the denarius stands for eternal life, in which all shall have the same share. Although through diversity of merit some will shine more brillianty than others, in the possession of eternal life, there will be equality.” (Sermo 87)
We begin a new in-course reading today, from the Epistle to the Philippians. Paul is reflecting on the possibility of being put to death (it is likely that he was imprisoned at the time of writing) for the faith, and he presents his readers a quandary: “For me, “life” means Christ; hence dying is so much gain. If, on the other hand, I am to go on living in the flesh, that means productive toil for me—and I do not know which to prefer.” Given this quandary, Paul says to the Philippians, “Conduct yourselves, then, in a manner worthy of the gospel of Christ!”
On the recording "Music for the Year of Matthew," the Schola Cantorum of St. Peter's in the Loop sings today's First Reading (Isaiah 55:6-9) in Anglican chant. This prophetic text is also used as a canticle in the Episcopal "Book of Common Prayer," and is given with music in that church's "The Hymnal 1980." The recording is published by The Liturgical Press (www.litpress.org)
Isaiah 55: 6-9
Psalm 145
Philippians 1: 20-24, 27
Matthew 20: 1-16
The readings converge on God’s ways being completely different from our ways. The First Reading is a hymn from the book of the Prophet Isaiah, which gives this counsel: “For My thoughts are not your thought, nor are your ways My ways, says the Lord.” The Responsorial Psalm confirms God’s graciousness with its refrain, “The Lord is near to all who call Him.” The Gospel presents the parable of the workers in the vineyard. The generosity of the owner to the workers who labored only an hour caused dissention among those who had worked the entire day for the same wage. The owner’s retort, “I am free to do as I please with my money, am I not? Or are you envious because I am generous?” reminds us that “the earth is the Lord’s and the fullness thereof.” We do not have entitlements in the Kingdom of God—we have benefits, unearned.
The Fathers of the Church interpreted this story to talk about the end of time. St. Augustine says this: “This story reminds us of the harvest of spirits, at which God will rejoice in the fruit of His kingdom…In this great reward, then, we shall all be equal—the first to the last, and the last to the first. For the denarius stands for eternal life, in which all shall have the same share. Although through diversity of merit some will shine more brillianty than others, in the possession of eternal life, there will be equality.” (Sermo 87)
We begin a new in-course reading today, from the Epistle to the Philippians. Paul is reflecting on the possibility of being put to death (it is likely that he was imprisoned at the time of writing) for the faith, and he presents his readers a quandary: “For me, “life” means Christ; hence dying is so much gain. If, on the other hand, I am to go on living in the flesh, that means productive toil for me—and I do not know which to prefer.” Given this quandary, Paul says to the Philippians, “Conduct yourselves, then, in a manner worthy of the gospel of Christ!”
On the recording "Music for the Year of Matthew," the Schola Cantorum of St. Peter's in the Loop sings today's First Reading (Isaiah 55:6-9) in Anglican chant. This prophetic text is also used as a canticle in the Episcopal "Book of Common Prayer," and is given with music in that church's "The Hymnal 1980." The recording is published by The Liturgical Press (www.litpress.org)
Hymn: 25th Sun. OT A
Toiling for their daily bread,
Workers in the vineyard
Came at diff'rent times of day.
Sunset brought them town-ward.
Then each one of them was paid,
First and last, their wages;
This, the owner's gen'rous choice,
Brought forth bitter rages!
In this tale which jesus gold
We are given insight
Of the wondrous ways of God,
Higher far than heav'n's light
Is above the earth below---
In such gen'rous measure
God bestows on ev'ry soul
Grace in fullest measure!
Life, for those who are baptize,
Means "in Christ, we're living,"
Dying, then, becomes our gain
Through Christ's life we're sharing.
Called, then, worthily to love
In Christ's Gospel biding,
Let us daily trust in God
As in faith we're striving.
76.76.D
Gaudeamus pariter
If you don't know the tune: http://www.cyberhymnal.org/htm/b/j/bjhanhan.htm
or it can be sung to
St. Kevin
If you don't know the tune: http://www.cyberhymnal.org/htm/c/o/comyfait.htm
Workers in the vineyard
Came at diff'rent times of day.
Sunset brought them town-ward.
Then each one of them was paid,
First and last, their wages;
This, the owner's gen'rous choice,
Brought forth bitter rages!
In this tale which jesus gold
We are given insight
Of the wondrous ways of God,
Higher far than heav'n's light
Is above the earth below---
In such gen'rous measure
God bestows on ev'ry soul
Grace in fullest measure!
Life, for those who are baptize,
Means "in Christ, we're living,"
Dying, then, becomes our gain
Through Christ's life we're sharing.
Called, then, worthily to love
In Christ's Gospel biding,
Let us daily trust in God
As in faith we're striving.
76.76.D
Gaudeamus pariter
If you don't know the tune: http://www.cyberhymnal.org/htm/b/j/bjhanhan.htm
or it can be sung to
St. Kevin
If you don't know the tune: http://www.cyberhymnal.org/htm/c/o/comyfait.htm
Commentary: 24th Sun. OT A
Twenty-Fourth Sunday in Ordinary Time, A
Sirach 27:30-28:7
Psalm 103
Romans 14: 7-9
Matthew 18: 21-35
The readings today are concerned with forgiveness. The First Reading, from Sirach, sums up the attitude of the author in these words: “Should a man nourish anger against his fellows and expect healing from the Lord?” The Responsorial Psalm emphasizes the forgiving nature of God, with its refrain singing: “The Lord is kind and merciful, slow to anger and rich in compassion.” The Gospel begins with Peter (this is his third Sunday on-stage) asking Jesus, “How often must I forgive my brother?” Jesus responds with the parable of the unforgiving servant. This parable is unique to the Gospel according to Matthew. Since this comes at the end of a series of material on the community, it relates strongly to the Church’s authority to bind and loose (21 OT A), the need of each Christian to take up the cross (22 OT A), and the function of discipline in the church community (23 OT A). The point of the story, Jesus says, is this: “My heavenly Father will treat you in exactly the same way unless each of you forgives his brother from his heart.”
Saint Augustine says about this, “If we think of our sins, reckoning up those we have committed by sight, hearing, thought, and countless disorderly emotions, I do not know whether we can even sleep without falling into debt. And so, every day we pray; every day we beat upon God’s ears with our pleas; every day we prostrate ourselves before Him, saying, “Forgive us our sins, as we forgive those who trespass against us.” Which of our trespasses, all of them, or only some? All, you will answer. Do likewise, therefore, with those who have offended you. This is the rule you have laid down for yourself, the condition you have stipulated. When you pray according to this pact and covenant, you remember to say: “Forgive us, as we also forgive our debtors.” (Sermo 83)
The in-course reading of Romans concludes this week. This week’s Second Reading is a hymn of praise of Christ, who is our Lord: “While we live we are responsible to the Lord, and when we die, we die as His servants. Both in life and in death, we are the Lord’s.” Because of this, we cannot judge one another in terms of ritual behavior; rather, we look to the Lord and judge only ourselves.
One of the Antiphons on the Gospel Canticles from the Liturgy of the Hours is taken from today's Gospel. You can hear a chant setting of it on the recording, "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, published by The Liturgical Press (www.litpress.org)
Sirach 27:30-28:7
Psalm 103
Romans 14: 7-9
Matthew 18: 21-35
The readings today are concerned with forgiveness. The First Reading, from Sirach, sums up the attitude of the author in these words: “Should a man nourish anger against his fellows and expect healing from the Lord?” The Responsorial Psalm emphasizes the forgiving nature of God, with its refrain singing: “The Lord is kind and merciful, slow to anger and rich in compassion.” The Gospel begins with Peter (this is his third Sunday on-stage) asking Jesus, “How often must I forgive my brother?” Jesus responds with the parable of the unforgiving servant. This parable is unique to the Gospel according to Matthew. Since this comes at the end of a series of material on the community, it relates strongly to the Church’s authority to bind and loose (21 OT A), the need of each Christian to take up the cross (22 OT A), and the function of discipline in the church community (23 OT A). The point of the story, Jesus says, is this: “My heavenly Father will treat you in exactly the same way unless each of you forgives his brother from his heart.”
Saint Augustine says about this, “If we think of our sins, reckoning up those we have committed by sight, hearing, thought, and countless disorderly emotions, I do not know whether we can even sleep without falling into debt. And so, every day we pray; every day we beat upon God’s ears with our pleas; every day we prostrate ourselves before Him, saying, “Forgive us our sins, as we forgive those who trespass against us.” Which of our trespasses, all of them, or only some? All, you will answer. Do likewise, therefore, with those who have offended you. This is the rule you have laid down for yourself, the condition you have stipulated. When you pray according to this pact and covenant, you remember to say: “Forgive us, as we also forgive our debtors.” (Sermo 83)
The in-course reading of Romans concludes this week. This week’s Second Reading is a hymn of praise of Christ, who is our Lord: “While we live we are responsible to the Lord, and when we die, we die as His servants. Both in life and in death, we are the Lord’s.” Because of this, we cannot judge one another in terms of ritual behavior; rather, we look to the Lord and judge only ourselves.
One of the Antiphons on the Gospel Canticles from the Liturgy of the Hours is taken from today's Gospel. You can hear a chant setting of it on the recording, "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, published by The Liturgical Press (www.litpress.org)
Hymn: 24th Sun. OT A
In anger, hate is hiding,
Yet witless sinner hugs it tight.
Unless we are forgiving,
We cannot walk in mercy's light.
Forgive your neighbor's sinning
And then, when you will pray,
Your own sin will be pardoned,
Blocked out by healing ray.
Reflect on God's commandment,
Be sparing in your way,
And then your ev'ry action
Is worthy of the day.
"Lord, when my brother wrongs me,
How many times must I forgive?"
Thus Peter asked for guidance,
And Jesus said, "If you would live,'
Forgive the wrong that's done you
For thus does God treat all
Who stray and ask forgiveness,
Responding to love's call.
Be not like unjust servants
Who, when their debts are freed,
Turn on their fellow-debtors,
Not granting what they need.
We are not our own master,
Not when we live or when we die;
We die as Jesus' servants,
Live in His mercy's rich supply.
In life and death we always
Belong to Christ our Lord,
Whose death and resurrection
Eternal life afford;
To all who heed His promise,
Christ gives the Spirit's grace
That we, our sins forgiven,
May safely run the race.
This was written when I was working at St. Peter's in the Loop, and frankly was intended to be sung by the Schola. It was written to:
P.M. (in case you've never seen this, it means "peculiar meter." Honestly!)
tune: Nun lob, mein Seel'
If you don't know this, check: http://www.cyberhymnal.org/htm/m/s/msnptmak.htm
Obviously, though, most RC congregations are not going to know this tune---though you might seriously think about doing it as a choir piece...it's a great tune.
So, when I worked at St. John the Evangelist in St. John, Indiana, I rewrote the text to fit into 76.76 D:
In anger, hate is hiding,
Yet sinner hugs it tight.
Unless we are forgiving,
We'll not see heaven's light.
Forgive your neighbor's sinning
And then, when you will pray,
Your own sin will be pardoned,
Blocked out by healing ray.
"Lord, when my brother wrongs me,
How oft must I forgive?"
Thus Peter asked for guidance.
Christ said, "If you would live,
Forgive the wrong that's done you,
For thus does God treat all
Who stray and ask forgiveness,
Responding to His call.
Reflect on God's commandments;
Be sparing in your way--
And then your ev'ry action
Is worthy of the day.
Be not like unjust servants
Who, when their debts are freed,
Turn on their fellow-debtors,
Not granting what they need.
We are not our own master,
Alive or when we die.
We die as Jesus' servants,
Live as His grace supplies.
In life and death we always
Belong to Christ our Lord,
Whose death and resurrection
Eternal life afford.
76.76.D
Suggested tune: Aurelia (The Church's One Foundation)
Yet witless sinner hugs it tight.
Unless we are forgiving,
We cannot walk in mercy's light.
Forgive your neighbor's sinning
And then, when you will pray,
Your own sin will be pardoned,
Blocked out by healing ray.
Reflect on God's commandment,
Be sparing in your way,
And then your ev'ry action
Is worthy of the day.
"Lord, when my brother wrongs me,
How many times must I forgive?"
Thus Peter asked for guidance,
And Jesus said, "If you would live,'
Forgive the wrong that's done you
For thus does God treat all
Who stray and ask forgiveness,
Responding to love's call.
Be not like unjust servants
Who, when their debts are freed,
Turn on their fellow-debtors,
Not granting what they need.
We are not our own master,
Not when we live or when we die;
We die as Jesus' servants,
Live in His mercy's rich supply.
In life and death we always
Belong to Christ our Lord,
Whose death and resurrection
Eternal life afford;
To all who heed His promise,
Christ gives the Spirit's grace
That we, our sins forgiven,
May safely run the race.
This was written when I was working at St. Peter's in the Loop, and frankly was intended to be sung by the Schola. It was written to:
P.M. (in case you've never seen this, it means "peculiar meter." Honestly!
tune: Nun lob, mein Seel'
If you don't know this, check: http://www.cyberhymnal.org/htm/m/s/msnptmak.htm
Obviously, though, most RC congregations are not going to know this tune---though you might seriously think about doing it as a choir piece...it's a great tune.
So, when I worked at St. John the Evangelist in St. John, Indiana, I rewrote the text to fit into 76.76 D:
In anger, hate is hiding,
Yet sinner hugs it tight.
Unless we are forgiving,
We'll not see heaven's light.
Forgive your neighbor's sinning
And then, when you will pray,
Your own sin will be pardoned,
Blocked out by healing ray.
"Lord, when my brother wrongs me,
How oft must I forgive?"
Thus Peter asked for guidance.
Christ said, "If you would live,
Forgive the wrong that's done you,
For thus does God treat all
Who stray and ask forgiveness,
Responding to His call.
Reflect on God's commandments;
Be sparing in your way--
And then your ev'ry action
Is worthy of the day.
Be not like unjust servants
Who, when their debts are freed,
Turn on their fellow-debtors,
Not granting what they need.
We are not our own master,
Alive or when we die.
We die as Jesus' servants,
Live as His grace supplies.
In life and death we always
Belong to Christ our Lord,
Whose death and resurrection
Eternal life afford.
76.76.D
Suggested tune: Aurelia (The Church's One Foundation)
Commentary: 23rd OT A
Twenty-Third Sunday in Ordinary Time, A
Ezekiel 33: 70-9
Psalm 95
Romans 13: 8-10
Matthew 18: 15-20
The readings have in common today the theme of fraternal correction and concern. The First Reading, from the book of the prophet Ezekiel, describes the prophet as having been “appointed watchman for the house of Israel.” This is an image familiar to people of the time: a sentry, posted in a high place, who warns of approaching danger. God’s charge to the prophet states that he has responsibility for delivering the message to the person concerned. Once the message has been delivered, it becomes that person’s responsibility, and no longer the prophet’s. The Responsorial Psalm echoes this by having as its refrain, “ If today you hear His voice, harden not your hearts!” The Gospel discusses the need for mutual interaction and correction, giving a sort of community flowchart for solving problems. The general topic of responsibility and discipline is not popular today (and perhaps never really was); nevertheless, it is evident from this Gospel passage that such discipline is integral to the apostolic teaching about the church.
On this subject of discipline, St. John Chrysostom says: “You will be doing everything for the glory of God if, when you leave this place, you make yourselves responsible for saving a brother or sister—not just by accusing and rebuking him or her, but also by advising and encouraging, and by pointing out the harm done by worldly amusement, and the profit and help that comes from Christian instruction. It is the Church’s pride and the Savior’s command, not to be concerned only about our own welfare, but about our neighbor’s, also.” (Homilia 6)
The in-course reading from Romans continues with more ethical exhortations, this time in reference to human relationships. Paul discusses the commandments that apply to interpersonal relationships (5,6, 7, and 9/10) and sums them up in the command from Leviticus, “You shall love your neighbor as yourself.” Since love, then, cannot hurt another person, Paul says, “hence love is the fulfillment of the law.”
The Communion Antiphon for this Sunday is taken from the Gospel of the Day, and can be heard on the recording "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, and published by The Liturgical Press (www.litpress.org)
Ezekiel 33: 70-9
Psalm 95
Romans 13: 8-10
Matthew 18: 15-20
The readings have in common today the theme of fraternal correction and concern. The First Reading, from the book of the prophet Ezekiel, describes the prophet as having been “appointed watchman for the house of Israel.” This is an image familiar to people of the time: a sentry, posted in a high place, who warns of approaching danger. God’s charge to the prophet states that he has responsibility for delivering the message to the person concerned. Once the message has been delivered, it becomes that person’s responsibility, and no longer the prophet’s. The Responsorial Psalm echoes this by having as its refrain, “ If today you hear His voice, harden not your hearts!” The Gospel discusses the need for mutual interaction and correction, giving a sort of community flowchart for solving problems. The general topic of responsibility and discipline is not popular today (and perhaps never really was); nevertheless, it is evident from this Gospel passage that such discipline is integral to the apostolic teaching about the church.
On this subject of discipline, St. John Chrysostom says: “You will be doing everything for the glory of God if, when you leave this place, you make yourselves responsible for saving a brother or sister—not just by accusing and rebuking him or her, but also by advising and encouraging, and by pointing out the harm done by worldly amusement, and the profit and help that comes from Christian instruction. It is the Church’s pride and the Savior’s command, not to be concerned only about our own welfare, but about our neighbor’s, also.” (Homilia 6)
The in-course reading from Romans continues with more ethical exhortations, this time in reference to human relationships. Paul discusses the commandments that apply to interpersonal relationships (5,6, 7, and 9/10) and sums them up in the command from Leviticus, “You shall love your neighbor as yourself.” Since love, then, cannot hurt another person, Paul says, “hence love is the fulfillment of the law.”
The Communion Antiphon for this Sunday is taken from the Gospel of the Day, and can be heard on the recording "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, and published by The Liturgical Press (www.litpress.org)
Hymn: 23rd OT A
If brother wrongs you, go to him;
In private tell the woe.
Should this not work, then choose one more
And to your brother go.
We're charged to warn our fellow saints
If sin should threaten harm.
We may not hide or turn away;
We're strengthened by God's arm.
No debt should we be owing here
Except the debt of love,
Fulfilling all the Law's commands
And leading us above.
86.86.
suggested tune: Azmon
If you want to hear the tune, go to: http://www.cyberhymnal.org/htm/o/f/o/ofor1000.htm
You could also sing it to the tune
Lobt Gott, ihr Christen (86.866.)
by repeating the last line of text in each stanza.
If you want to hear the tune, go to: http://www.cyberhymnal.org/htm/p/g/pglysmen.htm
In private tell the woe.
Should this not work, then choose one more
And to your brother go.
We're charged to warn our fellow saints
If sin should threaten harm.
We may not hide or turn away;
We're strengthened by God's arm.
No debt should we be owing here
Except the debt of love,
Fulfilling all the Law's commands
And leading us above.
86.86.
suggested tune: Azmon
If you want to hear the tune, go to: http://www.cyberhymnal.org/htm/o/f/o/ofor1000.htm
You could also sing it to the tune
Lobt Gott, ihr Christen (86.866.)
by repeating the last line of text in each stanza.
If you want to hear the tune, go to: http://www.cyberhymnal.org/htm/p/g/pglysmen.htm
Commentary: 22nd Sun. OT A
Jeremiah 20: 7-9
Psalm 63
Romans 12: 1-2
Matthew 16: 21-27
The readings center today on rejection; that rejection that the one who preaches the word of God will experience. In the First Reading, the prophet Jeremiah is complaining to God that all of his work for God’s Name has brought him derision and trouble: “You duped me, Lord, and I let myself be duped!” Even in the midst of refusing to preach any longer, the prophet cries out, “But then it becomes like fire burning in my heart…I grow weary holding it in.” The Responsorial Psalm echoes this need in its refrain, “My soul is thirsting for You, O Lord my God.” In today’s Gospel, Jesus tells the disciples of his upcoming sufferings and death and resurrection. Peter, fresh from his “Rock” confirmation, pulls Jesus aside and objects—and Jesus calls him “Satan” and tells him, “Get out of my sight! You are not judging by God’s standards but by man’s.” Then turning to the disciples, Jesus tells them that following Him means “deny his very self, take up his cross, and begin to follow in My footsteps.” It is the fidelity with which each Christian does this that will be thewitness for him or her on the last day.
St. Augustine, speaking about this text, says: “What does it mean to take up one’s cross? It means bearing whatever is unpleasant—that is following Me. Once you begin to follow Me by conforming your life to My commandments, you will find many to contradict you, forbid you, or dissuade you, and some of these will be people calling themselves followers of Christ. If you are persecuted you ought, surely, to make light of any suffering for the sake of Christ.” (Sermo 96)
The in-course reading of Romans continues. Today we reach the section of the epistle that talks about Christian behavior (ethics). This does not stand by itself—the ethics are devised from all of what Paul has been writing about (justifying faith in Jesus) up until this point. The true “worship” of the Christian is to live a life in accord with God’s will; this will be our “living sacrifice, holy and acceptable to God.”
Psalm 63
Romans 12: 1-2
Matthew 16: 21-27
The readings center today on rejection; that rejection that the one who preaches the word of God will experience. In the First Reading, the prophet Jeremiah is complaining to God that all of his work for God’s Name has brought him derision and trouble: “You duped me, Lord, and I let myself be duped!” Even in the midst of refusing to preach any longer, the prophet cries out, “But then it becomes like fire burning in my heart…I grow weary holding it in.” The Responsorial Psalm echoes this need in its refrain, “My soul is thirsting for You, O Lord my God.” In today’s Gospel, Jesus tells the disciples of his upcoming sufferings and death and resurrection. Peter, fresh from his “Rock” confirmation, pulls Jesus aside and objects—and Jesus calls him “Satan” and tells him, “Get out of my sight! You are not judging by God’s standards but by man’s.” Then turning to the disciples, Jesus tells them that following Him means “deny his very self, take up his cross, and begin to follow in My footsteps.” It is the fidelity with which each Christian does this that will be thewitness for him or her on the last day.
St. Augustine, speaking about this text, says: “What does it mean to take up one’s cross? It means bearing whatever is unpleasant—that is following Me. Once you begin to follow Me by conforming your life to My commandments, you will find many to contradict you, forbid you, or dissuade you, and some of these will be people calling themselves followers of Christ. If you are persecuted you ought, surely, to make light of any suffering for the sake of Christ.” (Sermo 96)
The in-course reading of Romans continues. Today we reach the section of the epistle that talks about Christian behavior (ethics). This does not stand by itself—the ethics are devised from all of what Paul has been writing about (justifying faith in Jesus) up until this point. The true “worship” of the Christian is to live a life in accord with God’s will; this will be our “living sacrifice, holy and acceptable to God.”
Hymn: 22nd Sun. OT A
Sometimes, when writing these texts, I get immediate feedback. "How you could you SAY that?" people asked about the first line of this hymn....but if you don't like it, you're gonna have to argue with Jeremiah.
*Recent change: in obedience to the new Vatican directive, I have removed the Tetragrammaton (YHWH) from this text and replaced it with a circumlocution.
"Lord, you duped me and I let You;
Over me Your triumph strong
Has me mocked with ceaseless outrage;
Scorned am I the whole day long!"
Thus the prophet told his Master,*
"I will preach Your name no more!"
But the need to give his witness
Still impelled him to the fore.
Thus did Jesus to His chosen
Tell of cross and bitter pain;
Peter, hoping to forestall this,
Spoke against this awful stain.
In rebuke, there came this message:
You must daily take your cross,
Foll'wing Me and self forsaking,
Gaining grace from life that's lost.
Sisters, brothers, Christ is calling:
Offer living sacrifice
Of your bodies, holy, pleasing
Unto God, beyond all price.
Not conformed to this world's standards,
But renewed in heart and mind,
Thus shall God's own will be shown forth,
Perfect, pleasing, good to find.
87.87.D
try using "Holy Manna"
if you need to hear that, click this link for the tune:
http://www.cyberhymnal.org/htm/b/r/brethren.htm
This text, to an incredible (and I mean that) setting by composer James E. Clemens, is available on the recording "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
You can hear a snippet of it at the Schola's website:
www.scholacantorumstpeter.www
*Recent change: in obedience to the new Vatican directive, I have removed the Tetragrammaton (YHWH) from this text and replaced it with a circumlocution.
"Lord, you duped me and I let You;
Over me Your triumph strong
Has me mocked with ceaseless outrage;
Scorned am I the whole day long!"
Thus the prophet told his Master,*
"I will preach Your name no more!"
But the need to give his witness
Still impelled him to the fore.
Thus did Jesus to His chosen
Tell of cross and bitter pain;
Peter, hoping to forestall this,
Spoke against this awful stain.
In rebuke, there came this message:
You must daily take your cross,
Foll'wing Me and self forsaking,
Gaining grace from life that's lost.
Sisters, brothers, Christ is calling:
Offer living sacrifice
Of your bodies, holy, pleasing
Unto God, beyond all price.
Not conformed to this world's standards,
But renewed in heart and mind,
Thus shall God's own will be shown forth,
Perfect, pleasing, good to find.
87.87.D
try using "Holy Manna"
if you need to hear that, click this link for the tune:
http://www.cyberhymnal.org/htm/b/r/brethren.htm
This text, to an incredible (and I mean that) setting by composer James E. Clemens, is available on the recording "Music for the Year of Matthew," published by The Liturgical Press (www.litpress.org)
You can hear a snippet of it at the Schola's website:
www.scholacantorumstpeter.www
Commentary: 21 OT A
Isaiah 22: 15, 19-23
Psalm 138
Romans 11: 33-36
Matthew 16: 13-20
The connection in the readings today is the idea of the giving of keys of authority. In the First Reading, the prophet Isaiah announces the deposition of one official and the promotion of another, who “will receive the key of the House of David on his shoulder; when he opens, no one will shut; when he shuts, no one shall open.” [This passage is also used as the basis for the Great O-Antiphon O Clavis David, sung by the Church on December 20.] The Responsorial Psalm sings of the great purpose of God, “Lord, Your love is eternal; do not forsake the work of Your hands.” In today’s Gospel, Jesus asks the disciples, “Who do people say that I am?” They respond in various ways, reporting what they have heard. But when Jesus ask, “And who do you say that I am?” Peter responds with “You are the Christ, the Son of the living God!”
Jesus replies that this knowledge is from the Father Himself, and says that upon Peter (the Rock),He will build His church, and the “jaws of death will not prevail against it, and I will entrust to you the keys of the kingdom of heaven, that whatever you declare bound on earth is bound in heaven, and whatever you declare loosed on earth will be loosed in heaven.” Saint John Chrysostom, reflecting on this exchange, says: “The reason God’s plan permitted Peter to sin several times was because he was to be entrusted with the whole people of God, and sinlessness (added to his native severity) might have made him unforgiving toward his brothers and sisters. This was God’s providential dispensation! He to whom the Church was to be entrusted, he, the pillar of the churches, the harbor of faith, was allowed to sin; Peter, the teacher of the world, was permitted to sin, so that having been forgiven himself, he would (in his use of the keys) be merciful to others.” (On Sts. Peter and Elijah)
Our in-course reading of Romans continues with this doxology. When we hear Paul affirm, “How deep are the riches and the wisdom and the knowledge of God!” we are challenged to understand that our theologizing about God, no matter how well-meant, is destined to fall short of its goal. “For who has known the mind of God?…for from Him and through Him and for Him, all things are.” In this context, then, all of our attempts must bow and say, “To Him be glory forever. Amen!”
Psalm 138
Romans 11: 33-36
Matthew 16: 13-20
The connection in the readings today is the idea of the giving of keys of authority. In the First Reading, the prophet Isaiah announces the deposition of one official and the promotion of another, who “will receive the key of the House of David on his shoulder; when he opens, no one will shut; when he shuts, no one shall open.” [This passage is also used as the basis for the Great O-Antiphon O Clavis David, sung by the Church on December 20.] The Responsorial Psalm sings of the great purpose of God, “Lord, Your love is eternal; do not forsake the work of Your hands.” In today’s Gospel, Jesus asks the disciples, “Who do people say that I am?” They respond in various ways, reporting what they have heard. But when Jesus ask, “And who do you say that I am?” Peter responds with “You are the Christ, the Son of the living God!”
Jesus replies that this knowledge is from the Father Himself, and says that upon Peter (the Rock),He will build His church, and the “jaws of death will not prevail against it, and I will entrust to you the keys of the kingdom of heaven, that whatever you declare bound on earth is bound in heaven, and whatever you declare loosed on earth will be loosed in heaven.” Saint John Chrysostom, reflecting on this exchange, says: “The reason God’s plan permitted Peter to sin several times was because he was to be entrusted with the whole people of God, and sinlessness (added to his native severity) might have made him unforgiving toward his brothers and sisters. This was God’s providential dispensation! He to whom the Church was to be entrusted, he, the pillar of the churches, the harbor of faith, was allowed to sin; Peter, the teacher of the world, was permitted to sin, so that having been forgiven himself, he would (in his use of the keys) be merciful to others.” (On Sts. Peter and Elijah)
Our in-course reading of Romans continues with this doxology. When we hear Paul affirm, “How deep are the riches and the wisdom and the knowledge of God!” we are challenged to understand that our theologizing about God, no matter how well-meant, is destined to fall short of its goal. “For who has known the mind of God?…for from Him and through Him and for Him, all things are.” In this context, then, all of our attempts must bow and say, “To Him be glory forever. Amen!”
Hymn: 21st OT A
When asked about the Son of Man,
In many ways came the reply.
"But you?" said Jesus, "Who am I?"
"You are the Christ!" came Peter's cry.
Then Jesus, Key of David's line,
Gave to His friend the heaven's key
That things on earth might be held fast
And things called "loosed" be truly free.
The depth, the wisdom of our God
No mind can probe, no ear can hear;
Through Christ, God's wisdom come to earth,
We are enlightened, free from fear.
LM (88.88.)
lots of tunes to choose from
In many ways came the reply.
"But you?" said Jesus, "Who am I?"
"You are the Christ!" came Peter's cry.
Then Jesus, Key of David's line,
Gave to His friend the heaven's key
That things on earth might be held fast
And things called "loosed" be truly free.
The depth, the wisdom of our God
No mind can probe, no ear can hear;
Through Christ, God's wisdom come to earth,
We are enlightened, free from fear.
LM (88.88.)
lots of tunes to choose from
Hymn: Vigil of Assumption, Aug. 14
Readings for today: I Chronicles 15:3-4,15.16; 16:16, 1-2; I Corinthians 15:54-57; and Luke 11:27-28.
Meter for this hymn: 87.87.D; tune is Beach Spring.
Death defeated! Love is reigning
O'er the powers of sin and hell!
Let the songs of all the faithful
With the hymns of angels swell.
Mary, virgin mother blessed,
Now with Christ in triumph reigns,
Here assumed, both soul and body,
Has escaped corruption's chains.
As the Ark was brought in triumph
To the place which David planned,
So has Mary, Tabernacle,
Come at Christ's right hand to stand.
Immortality has clothed her
Who, as mortal, had to die;
Now the Church, God's faithful people,
Sing this endless hymn on high:
Praise to Father, Source of blessing;
Praise to Christ, true Light from Light;
Praise to Spirit, life's own Giver:
God of love and God of might!
As Our Lady has been granted
Life abundant at Your side,
Lead us on in faithful service
Till we all in heaven bide.
Meter for this hymn: 87.87.D; tune is Beach Spring.
Death defeated! Love is reigning
O'er the powers of sin and hell!
Let the songs of all the faithful
With the hymns of angels swell.
Mary, virgin mother blessed,
Now with Christ in triumph reigns,
Here assumed, both soul and body,
Has escaped corruption's chains.
As the Ark was brought in triumph
To the place which David planned,
So has Mary, Tabernacle,
Come at Christ's right hand to stand.
Immortality has clothed her
Who, as mortal, had to die;
Now the Church, God's faithful people,
Sing this endless hymn on high:
Praise to Father, Source of blessing;
Praise to Christ, true Light from Light;
Praise to Spirit, life's own Giver:
God of love and God of might!
As Our Lady has been granted
Life abundant at Your side,
Lead us on in faithful service
Till we all in heaven bide.
Commentary: 20th OT A
Twentieth Sunday in Ordinary Time, A
Isaiah 56: 1, 6-7
Psalm 67
Romans 11: 13-15, 29-32
Matthew 15: 21-28
The readings today center around the idea of salvation being available to all people. The First Reading, from the third part of the book of the prophet Isaiah, announces that foreigners previously barred from worshipping with the Israelite community will be welcomed, “for My house shall be called a house of prayer for all peoples.” The Responsorial Psalm catches this theme by using the refrain, “O God, let all the nations (gentiles, goyim) praise You!” and continues in the same vein in stanza one, “So may Your ways be made known upon earth; among all nations, Your salvation!” The Gospel is the encounter of Jesus with the Canaanite woman. While this woman is an outsider to the covenant, she calls out to Jesus in covenant terms—“Lord, Son of David, have pity on me!” Despite Jesus’ protestations that His mission “is only to the lost sheep of the house of Israel,” He is overcome both by her requests and by her evident faith. It is this faith, Jesus says, that causes her daughter to be healed.
St. John Chrysostom, preaching on this verse, says: “Notice that the woman was a foreigner, a gentile, a person from outside the Jewish community. What was she then but a dog—unworthy to obtain her request? Nevertheless, by perseverance she became worthy, for Christ not only admitted her to the same noble rank as the children—dog though she was!—but also sent her away with high praise, saying, ‘Woman, great is your faith! Let it be as you desire!’ Now when Christ says, ‘You have great faith,’ you need seek no further proof of the woman’s greatness of soul. You see that an unworthy woman became worthy because of perseverance. Let us not despair, even if guilty of sin and unworthy of any favor. We know that perseverance can make us worthy.” (Homily on Philippians 1: 18, 12-13)
The in-course reading of Romans continues today with Paul’s thoughts on the salvation both of Gentiles and of the Chosen People. “God’s gifts and His call are irrevocable!” No matter that Paul’s hopes—that the Jews would see the Gentiles being saved and, being envious, want entrance into the kingdom as well—did not come to fruition. His theological statement about God’s unchanging love is the basis for all understanding of Christian/Jewish dialogue.
You can hear a chant taken from today's Gospel--Egressus Jesus--sung by the Schola Cantorum of St. Peter's in the Loop, on a recording published by The Liturgical Press (www.litpress.org) entitled"Music for the Year of Matthew."
Two hymns which, though not based on these readings, would be excellent additions to the Eucharistic Liturgy on this Sunday, would be "Lord of All Nations, Grant Me Grace," and "When Christ Was Lifted from the Earth," both of which can be heard sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Praise to the Lord: Great Hymns of the Church," published by The Liturgical Press (www.litpress.org).
Isaiah 56: 1, 6-7
Psalm 67
Romans 11: 13-15, 29-32
Matthew 15: 21-28
The readings today center around the idea of salvation being available to all people. The First Reading, from the third part of the book of the prophet Isaiah, announces that foreigners previously barred from worshipping with the Israelite community will be welcomed, “for My house shall be called a house of prayer for all peoples.” The Responsorial Psalm catches this theme by using the refrain, “O God, let all the nations (gentiles, goyim) praise You!” and continues in the same vein in stanza one, “So may Your ways be made known upon earth; among all nations, Your salvation!” The Gospel is the encounter of Jesus with the Canaanite woman. While this woman is an outsider to the covenant, she calls out to Jesus in covenant terms—“Lord, Son of David, have pity on me!” Despite Jesus’ protestations that His mission “is only to the lost sheep of the house of Israel,” He is overcome both by her requests and by her evident faith. It is this faith, Jesus says, that causes her daughter to be healed.
St. John Chrysostom, preaching on this verse, says: “Notice that the woman was a foreigner, a gentile, a person from outside the Jewish community. What was she then but a dog—unworthy to obtain her request? Nevertheless, by perseverance she became worthy, for Christ not only admitted her to the same noble rank as the children—dog though she was!—but also sent her away with high praise, saying, ‘Woman, great is your faith! Let it be as you desire!’ Now when Christ says, ‘You have great faith,’ you need seek no further proof of the woman’s greatness of soul. You see that an unworthy woman became worthy because of perseverance. Let us not despair, even if guilty of sin and unworthy of any favor. We know that perseverance can make us worthy.” (Homily on Philippians 1: 18, 12-13)
The in-course reading of Romans continues today with Paul’s thoughts on the salvation both of Gentiles and of the Chosen People. “God’s gifts and His call are irrevocable!” No matter that Paul’s hopes—that the Jews would see the Gentiles being saved and, being envious, want entrance into the kingdom as well—did not come to fruition. His theological statement about God’s unchanging love is the basis for all understanding of Christian/Jewish dialogue.
You can hear a chant taken from today's Gospel--Egressus Jesus--sung by the Schola Cantorum of St. Peter's in the Loop, on a recording published by The Liturgical Press (www.litpress.org) entitled"Music for the Year of Matthew."
Two hymns which, though not based on these readings, would be excellent additions to the Eucharistic Liturgy on this Sunday, would be "Lord of All Nations, Grant Me Grace," and "When Christ Was Lifted from the Earth," both of which can be heard sung by the Schola Cantorum of St. Peter's in the Loop on the cd, "Praise to the Lord: Great Hymns of the Church," published by The Liturgical Press (www.litpress.org).
Hymn: 20th OT A
Readings for this Sunday: Isaiah 56: 1,6-7; Romans 11:13-15, 29-32; Matthew 15:21-28.
The meter of this hymn is 66.66.888, and the tune for which it was written is "Rhosymedre," a Welsh tune found in Worship III at #570, with the text "O Father, By Whose Name."
Thus says the Lord our God:
Be zealous for the right,
For My salvation dawns---
My justice is in sight.
The foreigner who come to Me
And gives assent to My decree
Shall joined unto My people be.
So Jesus, on His way,
A foreign woman heard,
Who begged Christ for His aid
And argued with the Word.
In His delight, Christ praised her wealth
Of faith, which mingled with its stealth
And then restored her child to health.
God ne'er withdraws a gift
Nor e'er repents His call:
Through Israel's misdeed,
God has reached out to all
To show us mercy in our sin;
Through Jesus, who the fight did win,
Both Jew and Gentile now are kin.
The meter of this hymn is 66.66.888, and the tune for which it was written is "Rhosymedre," a Welsh tune found in Worship III at #570, with the text "O Father, By Whose Name."
Thus says the Lord our God:
Be zealous for the right,
For My salvation dawns---
My justice is in sight.
The foreigner who come to Me
And gives assent to My decree
Shall joined unto My people be.
So Jesus, on His way,
A foreign woman heard,
Who begged Christ for His aid
And argued with the Word.
In His delight, Christ praised her wealth
Of faith, which mingled with its stealth
And then restored her child to health.
God ne'er withdraws a gift
Nor e'er repents His call:
Through Israel's misdeed,
God has reached out to all
To show us mercy in our sin;
Through Jesus, who the fight did win,
Both Jew and Gentile now are kin.
Liturgy of the Hours, Aug. 6: Morning & Evening Prayer
Morning Prayer
The Invitatory is: Come, let us worship the King of glory, exalted on high.
The Hymn is "Dulci Jesu memoria," "The very thought of Jesus Christ"
The Psalms are from Sunday, Week I, with the following antiphons:
1. Today the Lord Jesus Christ shone with splendor on the mountain, his face like the sun and his clothes white as snow.
2. Today the Lord was transfigured, and the voice of the Father bore witness to him: Moses and Elijah appeared with him in glory.
3. The law was given through Moses and prophecy through Elijah. Radiant in the divine majesty, they were seen speaking with the Lord.
The Reading is Revelation 20:10, 23, which speaks of the new Jerusalem, which "did not need the sun or the moon for light, since it was lit by the radiant glory of God and the Lamb was a lighted torch for it."
The Responsory is “With glory and honor, Lord, you have crowned him,” with the verse “You set him over the works of your hands.”
The Benedicust is sung with the following antiphon: A voice spoke from the cloud: This is my beloved Son in whom I am well-pleased; listen to him.
The Intercessions and Prayer are proper to Transfiguration.
Evening Prayer
The Hymn is "O nata lux de lumine," "O Jesus, very light of light"
The Psalms and the antiphons are proper to the feast:
1. Psalm 110:1-5,7, with
Jesus took Peter, James, and his brother John,
and led them up a high mountain where they could be alone,
and he was transfigured before them.
2. Psalm 121, with
A bright cloud overshadowed them,
and suddenly a voice spoke from the cloud:
This is my beloved Son in whom I am well pleased;
listen to him.
3. I Timothy Canticle (3:16), with
As they came down from the mountain, Jesus commanded them:
Tell no one of the vision until the Son of Man has risen from the dead.
The Reading is Romans 8:16-17, which reminds us that we are “heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory.”
The Responsory is: “Beauty and wealth surround him, alleluia, alleluia,” with the verse, “Richness and splendor adorn his holy place.”
The Magnificat is sung with this antiphon:
When they heard the voice from the cloud,
the disciples fell on their faces, overcome with fear;
Jesus came up to them, touched them, and said:
Stand up. Do not be afraid.
The Intercessions and Prayer are proper to the Transfiguration.
The Invitatory is: Come, let us worship the King of glory, exalted on high.
The Hymn is "Dulci Jesu memoria," "The very thought of Jesus Christ"
The Psalms are from Sunday, Week I, with the following antiphons:
1. Today the Lord Jesus Christ shone with splendor on the mountain, his face like the sun and his clothes white as snow.
2. Today the Lord was transfigured, and the voice of the Father bore witness to him: Moses and Elijah appeared with him in glory.
3. The law was given through Moses and prophecy through Elijah. Radiant in the divine majesty, they were seen speaking with the Lord.
The Reading is Revelation 20:10, 23, which speaks of the new Jerusalem, which "did not need the sun or the moon for light, since it was lit by the radiant glory of God and the Lamb was a lighted torch for it."
The Responsory is “With glory and honor, Lord, you have crowned him,” with the verse “You set him over the works of your hands.”
The Benedicust is sung with the following antiphon: A voice spoke from the cloud: This is my beloved Son in whom I am well-pleased; listen to him.
The Intercessions and Prayer are proper to Transfiguration.
Evening Prayer
The Hymn is "O nata lux de lumine," "O Jesus, very light of light"
The Psalms and the antiphons are proper to the feast:
1. Psalm 110:1-5,7, with
Jesus took Peter, James, and his brother John,
and led them up a high mountain where they could be alone,
and he was transfigured before them.
2. Psalm 121, with
A bright cloud overshadowed them,
and suddenly a voice spoke from the cloud:
This is my beloved Son in whom I am well pleased;
listen to him.
3. I Timothy Canticle (3:16), with
As they came down from the mountain, Jesus commanded them:
Tell no one of the vision until the Son of Man has risen from the dead.
The Reading is Romans 8:16-17, which reminds us that we are “heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory.”
The Responsory is: “Beauty and wealth surround him, alleluia, alleluia,” with the verse, “Richness and splendor adorn his holy place.”
The Magnificat is sung with this antiphon:
When they heard the voice from the cloud,
the disciples fell on their faces, overcome with fear;
Jesus came up to them, touched them, and said:
Stand up. Do not be afraid.
The Intercessions and Prayer are proper to the Transfiguration.
Hymns: Transfiguration of the Lord (Aug. 6)
Readings for the feast: Daniel 7: 9-10,13-14; II Peter 1: 16-19; Matthew 17: 1-9 (in year A, of course)
Hymn One: sung to "Kingsfold"
The Master came with His three friends
To climb Mount Tabor's heigh;
There he was changed, transfigured with
God's uncreated Light.
"This is my Son!" the Father said,
"In Him is My delight!
So give him ear, that all your ways
May be within My light!"
As Daniel, seer of old, had seen
One like a 'Son of Man,'
On whom were kingship, sov'reignty,
And place at God's right hand,
So too, said Peter, we have seen
His glory, come from God,
Revealed to us who with Him lived
And walked in ways untrod.
Let us confirm our call from God
With works that show His light,
Transfigured from our former selves
By His most awesome might.
Bring us, O Lord, to hear Your Son,
That--walking in His ways--
We, as Your daughters and Your sons,
May praise You all our days.
86.86.D
Hymn Two: Sung to the tune "Kol Slaven Nas"
O Lord, when You were shown in Your glory,
Tabor became like heaven that day.
A cloud of dazzling brightness came o'er You;
Then came the Father's voice, heard to say:
This is My Son, in Whom I rejoice!
Listen to Him! Make Him your heart's own choice!
There with You on the mount in witness
Were Peter, James, and John, who came
To see You there in transfigured splendor,
Giving them strength to spread Your Name.
There, too, came Moses and Elijah,
Witnesses to Your coming death,
Thus testifying, Law and Prophets,
Of Your great love, to Your last breath. (Refrain)
O Christ, our Light, all light outshining,
Call us from sin to follow You,
That we, transfigured by our Baptism,
May in our lives be ever true. (Refrain)
Hymn One: sung to "Kingsfold"
The Master came with His three friends
To climb Mount Tabor's heigh;
There he was changed, transfigured with
God's uncreated Light.
"This is my Son!" the Father said,
"In Him is My delight!
So give him ear, that all your ways
May be within My light!"
As Daniel, seer of old, had seen
One like a 'Son of Man,'
On whom were kingship, sov'reignty,
And place at God's right hand,
So too, said Peter, we have seen
His glory, come from God,
Revealed to us who with Him lived
And walked in ways untrod.
Let us confirm our call from God
With works that show His light,
Transfigured from our former selves
By His most awesome might.
Bring us, O Lord, to hear Your Son,
That--walking in His ways--
We, as Your daughters and Your sons,
May praise You all our days.
86.86.D
Hymn Two: Sung to the tune "Kol Slaven Nas"
O Lord, when You were shown in Your glory,
Tabor became like heaven that day.
A cloud of dazzling brightness came o'er You;
Then came the Father's voice, heard to say:
This is My Son, in Whom I rejoice!
Listen to Him! Make Him your heart's own choice!
There with You on the mount in witness
Were Peter, James, and John, who came
To see You there in transfigured splendor,
Giving them strength to spread Your Name.
There, too, came Moses and Elijah,
Witnesses to Your coming death,
Thus testifying, Law and Prophets,
Of Your great love, to Your last breath. (Refrain)
O Christ, our Light, all light outshining,
Call us from sin to follow You,
That we, transfigured by our Baptism,
May in our lives be ever true. (Refrain)
Commentary: 19 OT A
Nineteenth Sunday in Ordinary Time, A
I Kings 19: 9, 11-13
Psalm 85
Romans 9: 1-5
Matthew 14: 22-33
In the Scriptures read today, God is encountered after a mighty storm. In the First Reading, the prophet Elijah is commanded to stand at the entrance of a mountain cave to experience the Lord. He sees mighty wind, earthquake, fire—but does not experience God in any of these. Instead, he hears “a tiny whispering sound”—more poetically rendered in other translations as “a still, small voice.” He reverently covers his face and experiences the Lord. The Responsorial Psalm, following Elijah’s lead, sings, “I will hear what God proclaims; the Lord—for He proclaims peace. Near indeed is His salvation!” In the Gospel, the disciples have crossed the lake in a boat, only to be caught in a storm. In the midst of this storm, Jesus came “walking toward them on the lake.” They were terrified; when reassured by Jesus, Peter responds, “If it is really You, tell me to come to You across the water.” And Jesus said, “Come!” When Peter walked, he was suddenly afraid, and cried out, “Lord, save me!” Jesus caught him and said, “How little faith you have! Why did you falter?”
St. Augustine says about Peter, “Peter climbed out of the boat and began to walk on the water. This is what he could do through the power of the Lord; what of his own power? ‘He lost his nerve, and as he began to sink, he cried out, ‘Lord, save me!’ When he counted on the Lord’s help, it enabled him to walk on the water; when his human frailty made him falter, he turned immediately to the Lord, who stretched out His hand to help him…Catch this lesson! If you begin to sink, say, ‘Lord, save me!’ Only He who died for your sake in your fallen nature can save you from the death that is inherent in that fallen nature.” (Sermo 76)
The in-course reading from Romans continues with today’s Second Reading. Paul is wrestling with the problem of the ultimate salvation of the people of Israel. Here, Paul lists all the wonderful things that have come to the world through the Chosen People and their faithfulness to God’s covenant. In this post-Holocaust time, molded by the magisterial documents such as Nostra Aetate and by the USCCB document God’s Mercy Endures Forever, we know that the Church teaches that God has never abrogated the covenant which He made with the Chosen People. It is through Israel that we have received the Messiah. Therefore, we must be very aware of the enduring nature of that covenant when we discuss Judaism in our preaching or our teaching.
A rather dramatic choral piece based on today's Gospel, "In the Night Christ Came Walking," by Noble Cain, can be heard on the recording "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, published by The Liturgical Press, Collegeville, MN (www.litpress.org)
I Kings 19: 9, 11-13
Psalm 85
Romans 9: 1-5
Matthew 14: 22-33
In the Scriptures read today, God is encountered after a mighty storm. In the First Reading, the prophet Elijah is commanded to stand at the entrance of a mountain cave to experience the Lord. He sees mighty wind, earthquake, fire—but does not experience God in any of these. Instead, he hears “a tiny whispering sound”—more poetically rendered in other translations as “a still, small voice.” He reverently covers his face and experiences the Lord. The Responsorial Psalm, following Elijah’s lead, sings, “I will hear what God proclaims; the Lord—for He proclaims peace. Near indeed is His salvation!” In the Gospel, the disciples have crossed the lake in a boat, only to be caught in a storm. In the midst of this storm, Jesus came “walking toward them on the lake.” They were terrified; when reassured by Jesus, Peter responds, “If it is really You, tell me to come to You across the water.” And Jesus said, “Come!” When Peter walked, he was suddenly afraid, and cried out, “Lord, save me!” Jesus caught him and said, “How little faith you have! Why did you falter?”
St. Augustine says about Peter, “Peter climbed out of the boat and began to walk on the water. This is what he could do through the power of the Lord; what of his own power? ‘He lost his nerve, and as he began to sink, he cried out, ‘Lord, save me!’ When he counted on the Lord’s help, it enabled him to walk on the water; when his human frailty made him falter, he turned immediately to the Lord, who stretched out His hand to help him…Catch this lesson! If you begin to sink, say, ‘Lord, save me!’ Only He who died for your sake in your fallen nature can save you from the death that is inherent in that fallen nature.” (Sermo 76)
The in-course reading from Romans continues with today’s Second Reading. Paul is wrestling with the problem of the ultimate salvation of the people of Israel. Here, Paul lists all the wonderful things that have come to the world through the Chosen People and their faithfulness to God’s covenant. In this post-Holocaust time, molded by the magisterial documents such as Nostra Aetate and by the USCCB document God’s Mercy Endures Forever, we know that the Church teaches that God has never abrogated the covenant which He made with the Chosen People. It is through Israel that we have received the Messiah. Therefore, we must be very aware of the enduring nature of that covenant when we discuss Judaism in our preaching or our teaching.
A rather dramatic choral piece based on today's Gospel, "In the Night Christ Came Walking," by Noble Cain, can be heard on the recording "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, published by The Liturgical Press, Collegeville, MN (www.litpress.org)
Hymn: 19 OT A
Readings for this Sunday: I Kings 19: 9, 11-13; Romans 9: 1-5; Matthew 14:22-33.
The meter of this text is 886.886; the tune for which it was written is "Meribah."
In storm-tossed waters rocked the boat
Which barely kept live and afloat
Th'Apostles of the Lord;
Then Christ appeared upon the waves
And said to Peter, "Come to Me,
The One who always saves."
How often in our utmost need
We fail to listen or to heed
The tiny whisp'ring sound
Elijah heard before the cave--
The sound of God who comes to save,
Who searches till we're found.
As God the cov'nant e'er shall keep
With Israel and ne'er hold cheap
The promise that was made,
So too we know in Christ God's love
Which came down to us from above
And all our ransom paid.
The meter of this text is 886.886; the tune for which it was written is "Meribah."
In storm-tossed waters rocked the boat
Which barely kept live and afloat
Th'Apostles of the Lord;
Then Christ appeared upon the waves
And said to Peter, "Come to Me,
The One who always saves."
How often in our utmost need
We fail to listen or to heed
The tiny whisp'ring sound
Elijah heard before the cave--
The sound of God who comes to save,
Who searches till we're found.
As God the cov'nant e'er shall keep
With Israel and ne'er hold cheap
The promise that was made,
So too we know in Christ God's love
Which came down to us from above
And all our ransom paid.
Commentary: 18 OT A
Eighteenth Sunday in Ordinary Time, A
Isaiah 55: 1-3
Psalm 145
Romans 8: 35, 37-39
Matthew 14: 13-21
Today’s Scriptures talk about eating. The First Reading is from the book of the prophet Isaiah, in which the Lord invites all those who are hungry and thirsty to come to Him and be satisfied. “Come to Me heedfully—listen, that you might have life.” The Responsorial Psalm picks up that idea, and sings in the refrain, “The hand of the Lord feeds us; He answers all our needs.” The Gospel for today is the Matthean version of the feeding of the five thousand by Jesus, with five loaves and a few fish. The feel of the text is eucharistic/paschal in character: He has the crowds sit down (recline); he takes; looks up to heaven; gives thanks (blesses); breaks the bread; distributes it. All are fed to satisfaction. St. Ephrem the Syrian, speaking about this passage, says: “Our Lord in a desert place changed a few loaves into many…thus, before the time came to give men and women His own body and blood to feed on, He accustomed their palates to His bread, giving them a taste of the transitory, to teach them to delight in His life-giving body…He awakened our desire by things pleasing to the palate, in order to draw us to that which gives life to the soul…Humans who practice any craft always fall short of their customers’ desires—they are unable to meet their requirements; but what God does goes beyond anyone’s desire.” (Diatessaron 12)
The in-course reading of Romans continues this week. Last week, we heard of the good things God has in store for us. This week, Paul asks the rhetorical question: “Who will separate us from the love of Christ?” and answers it by saying, “Nothing (and he gives quite a list of things!) will be able to separate us from the love of God, that comes to us in Christ Jesus our Lord.” He emphatically states, “Yet in all this we are more than conquerors because of Him who has loved us!” The last two lines of the Responsorial Psalm today are a wonderful lead-in to the Second Reading: “The Lord is near to all who call upon Him, to all who call upon Him in truth.”
A very strong setting of part of today's Second Reading, "Who Shall Separate Us?" by American composer John Ness Beck, can be heard on the compact disc, "Music for the Year of Matthew," recorded by the Schola Cantorum of St. Peter's in the Loop and published by The Liturgical Press, Collegeville, MN (www.litpress.org)
Isaiah 55: 1-3
Psalm 145
Romans 8: 35, 37-39
Matthew 14: 13-21
Today’s Scriptures talk about eating. The First Reading is from the book of the prophet Isaiah, in which the Lord invites all those who are hungry and thirsty to come to Him and be satisfied. “Come to Me heedfully—listen, that you might have life.” The Responsorial Psalm picks up that idea, and sings in the refrain, “The hand of the Lord feeds us; He answers all our needs.” The Gospel for today is the Matthean version of the feeding of the five thousand by Jesus, with five loaves and a few fish. The feel of the text is eucharistic/paschal in character: He has the crowds sit down (recline); he takes; looks up to heaven; gives thanks (blesses); breaks the bread; distributes it. All are fed to satisfaction. St. Ephrem the Syrian, speaking about this passage, says: “Our Lord in a desert place changed a few loaves into many…thus, before the time came to give men and women His own body and blood to feed on, He accustomed their palates to His bread, giving them a taste of the transitory, to teach them to delight in His life-giving body…He awakened our desire by things pleasing to the palate, in order to draw us to that which gives life to the soul…Humans who practice any craft always fall short of their customers’ desires—they are unable to meet their requirements; but what God does goes beyond anyone’s desire.” (Diatessaron 12)
The in-course reading of Romans continues this week. Last week, we heard of the good things God has in store for us. This week, Paul asks the rhetorical question: “Who will separate us from the love of Christ?” and answers it by saying, “Nothing (and he gives quite a list of things!) will be able to separate us from the love of God, that comes to us in Christ Jesus our Lord.” He emphatically states, “Yet in all this we are more than conquerors because of Him who has loved us!” The last two lines of the Responsorial Psalm today are a wonderful lead-in to the Second Reading: “The Lord is near to all who call upon Him, to all who call upon Him in truth.”
A very strong setting of part of today's Second Reading, "Who Shall Separate Us?" by American composer John Ness Beck, can be heard on the compact disc, "Music for the Year of Matthew," recorded by the Schola Cantorum of St. Peter's in the Loop and published by The Liturgical Press, Collegeville, MN (www.litpress.org)
Hymn: 18 OT A
The meter of this hymn is 76.76.D. The tune is "Aurelia," which is found in Worship III at #618 together with the text, "O Christ the Great Foundation."
The crowd had followed Jesus
Into the wilderness;
He saw their needy number,
Which caused His heart distress.
As evening came upon them,
He had them all recline.
There with some loaves and fishes
Christ made them all to dine.
This gen'rous care for hungry
And thirsty souls still calls:
All you who have no money,
Seek not for food that palls;
Come unto Christ and listen
With all your heart and mind--
In Jesus, we encounter
God's love and peace entwined.
God's love that comes in jesus
Shown forth upon the cross
And in His resurrection
Will nver be our loss;
For we are more than conqu'rors
In Christ, who reigns above;
Nor present nor the future
Can steal us from God's love.
The crowd had followed Jesus
Into the wilderness;
He saw their needy number,
Which caused His heart distress.
As evening came upon them,
He had them all recline.
There with some loaves and fishes
Christ made them all to dine.
This gen'rous care for hungry
And thirsty souls still calls:
All you who have no money,
Seek not for food that palls;
Come unto Christ and listen
With all your heart and mind--
In Jesus, we encounter
God's love and peace entwined.
God's love that comes in jesus
Shown forth upon the cross
And in His resurrection
Will nver be our loss;
For we are more than conqu'rors
In Christ, who reigns above;
Nor present nor the future
Can steal us from God's love.
Commentary: 17 OT A
Seventeenth Sunday in Ordinary Time, A
I Kings 3: 5, 7-12
Psalm 119
Romans 8: 28-30
Matthew 13: 44-52
The readings converge at valuing God and His wisdom above all else. The First Reading tells of the dream of Solomon where, in response to an offer from God, the king chooses “an understanding heart to judge Your people wisely and to distinguish right from wrong.” The Lord was pleased with the request and granted it to him. The Responsorial Psalm reflects Solomon’s choice of wisdom over riches or long life, saying, “For I love Your command more than gold, however fine.” Loving the Lord’s commands, then, is the path to life and to wisdom. Today’s Gospel is a series of parables: the buried treasure, the pearl of great price, and the dragnet, all of which are used to emphasize the importance of choosing God’s kingdom above all other things in this world. Even the sneakiness of the man who finds the buried treasure and reburies it so that he can buy the field without disclosing its real worth—this is an example of how the kingdom of God requires our utmost to acquire it. We see in the parable of the dragnet that “what was useless was thrown away—that is how it will be at the end of the world.” In discussing the pearl of great price, Origen says: “If you ask what is to be sought, and what will be found by everyone who seeks for it, I say with all confidence: pearls—especially that pear which will be acquired by those who give their all, who sacrifice everything for it, the pearl which Paul meant when he said, ‘I have accepted the loss of everything in order to gain Christ.’ Everything means beautiful pearls; to gain Christ refers to the one pearl, the pearl of great price.” (Commentary on the Gospel according to Matthew)
The in-course reading from Romans continues this week. Given what Paul has already discussed, he announces that we have assurance that all will be well. With what we have already experienced God to have done through Christ, we have hope: “We know that God makes all things work together for the good of those who love Him, who have been called according to His decree.” As we are experiencing the life in Christ through the Church now, we know that something even greater is held in store for us.
The hymn written for this Sunday is recorded in an anthem version on the compact disc, "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, and available for purchase from The Liturgical Press, Collegeville, MN (www.litpress.org)
I Kings 3: 5, 7-12
Psalm 119
Romans 8: 28-30
Matthew 13: 44-52
The readings converge at valuing God and His wisdom above all else. The First Reading tells of the dream of Solomon where, in response to an offer from God, the king chooses “an understanding heart to judge Your people wisely and to distinguish right from wrong.” The Lord was pleased with the request and granted it to him. The Responsorial Psalm reflects Solomon’s choice of wisdom over riches or long life, saying, “For I love Your command more than gold, however fine.” Loving the Lord’s commands, then, is the path to life and to wisdom. Today’s Gospel is a series of parables: the buried treasure, the pearl of great price, and the dragnet, all of which are used to emphasize the importance of choosing God’s kingdom above all other things in this world. Even the sneakiness of the man who finds the buried treasure and reburies it so that he can buy the field without disclosing its real worth—this is an example of how the kingdom of God requires our utmost to acquire it. We see in the parable of the dragnet that “what was useless was thrown away—that is how it will be at the end of the world.” In discussing the pearl of great price, Origen says: “If you ask what is to be sought, and what will be found by everyone who seeks for it, I say with all confidence: pearls—especially that pear which will be acquired by those who give their all, who sacrifice everything for it, the pearl which Paul meant when he said, ‘I have accepted the loss of everything in order to gain Christ.’ Everything means beautiful pearls; to gain Christ refers to the one pearl, the pearl of great price.” (Commentary on the Gospel according to Matthew)
The in-course reading from Romans continues this week. Given what Paul has already discussed, he announces that we have assurance that all will be well. With what we have already experienced God to have done through Christ, we have hope: “We know that God makes all things work together for the good of those who love Him, who have been called according to His decree.” As we are experiencing the life in Christ through the Church now, we know that something even greater is held in store for us.
The hymn written for this Sunday is recorded in an anthem version on the compact disc, "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, and available for purchase from The Liturgical Press, Collegeville, MN (www.litpress.org)
Hymn: 17 OT A
The readings for this Sunday are: I Kings 3;5, 7-12; Romans 8:28-30; Matthew 13: 44-46.
The meter of the text is 88.88 (also known as LM, or "Long Meter"). This text was intended to be sung to the melody called "Tallis' Canon," which is found in Worship III at #652, O God of Love, O King of Peace.
The Lord appeared with a dream
When Solomon was deep in sleep;
And offered him his heart's delight,
A precious gift for him to keep.
Of all the things he could have had,
The monarch chose a gift of grace,
An understanding heart, that he
Might wisely govern all his race.
The reign of God (as Jesus taught)
Is seen by folk of single heart
Who, having found the precious pearl,
Will never from their treasure part.
All things, for those who love the Lord,
Our God will cause to work out well.
The loving heart, the focused mind,
Will lose no chance God's praise to tell.
The meter of the text is 88.88 (also known as LM, or "Long Meter"). This text was intended to be sung to the melody called "Tallis' Canon," which is found in Worship III at #652, O God of Love, O King of Peace.
The Lord appeared with a dream
When Solomon was deep in sleep;
And offered him his heart's delight,
A precious gift for him to keep.
Of all the things he could have had,
The monarch chose a gift of grace,
An understanding heart, that he
Might wisely govern all his race.
The reign of God (as Jesus taught)
Is seen by folk of single heart
Who, having found the precious pearl,
Will never from their treasure part.
All things, for those who love the Lord,
Our God will cause to work out well.
The loving heart, the focused mind,
Will lose no chance God's praise to tell.
Commentary: 16 OT A
Sixteenth Sunday in Ordinary Time, A
Wisdom 12: 13, 16-19
Psalm 86
Romans 8: 26-27
Matthew 13, 23-43
The readings come together today on the concept of God’s provision of time for repentance. In the First Reading, the author of the book of Wisdom says: “And You gave Your sons good ground for hope that You would permit repentance for their sins.” The Responsorial Psalm picks up on this theme in its refrain, “Lord You are good and forgiving,” and by saying twice in the body of the psalm, “You are good and forgiving, abounding in kindness.” The Gospel is three parables: the weeds and the wheat, the mustard seed, and the yeast kneaded into dough. At the conclusion of these, Psalm 78:2 is quoted, connecting Jesus’ use of parables with a citation from the Hebrew Scriptures. The allegorical interpretation of the first parable then follows. Both the parable of the weeds and wheat and its interpretation stress that God gives to all the time that is needed to repent—not on our timetable, but on His. Whoever we tend to identify as “weeds,” we need to be aware that God cares for them, and will deal with them in His own way at His own time. In commenting on this pericope, St. Gregory Palamas says: “The fact is that many godlesssinners, living among people who are upright and devout, repent in time and are converted, and by learning new habits of piety and virtue they cease to be weeds and become wheat.” (Homily 27)
The in-course reading from Romans continues this week. Even though some verses are omitted between last week’s Second Reading and this week’s, there is continuity. Since we, who have the Spirit as first-fruits, are inwardly groaning (that was last week), we are aided by the Spirit, who intercedes for us “with groanings which cannot be expressed in speech” (that is this week). By prayer, we participate in the life of the Holy Trinity, through the Spirit who dwells within each of the baptized.
You can hear a chant with a text taken from the Gospel Reading---"Collegite primum", on the compact disc "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, available from The Liturgical Press, Collegeville, MN (www.litpress.org
Wisdom 12: 13, 16-19
Psalm 86
Romans 8: 26-27
Matthew 13, 23-43
The readings come together today on the concept of God’s provision of time for repentance. In the First Reading, the author of the book of Wisdom says: “And You gave Your sons good ground for hope that You would permit repentance for their sins.” The Responsorial Psalm picks up on this theme in its refrain, “Lord You are good and forgiving,” and by saying twice in the body of the psalm, “You are good and forgiving, abounding in kindness.” The Gospel is three parables: the weeds and the wheat, the mustard seed, and the yeast kneaded into dough. At the conclusion of these, Psalm 78:2 is quoted, connecting Jesus’ use of parables with a citation from the Hebrew Scriptures. The allegorical interpretation of the first parable then follows. Both the parable of the weeds and wheat and its interpretation stress that God gives to all the time that is needed to repent—not on our timetable, but on His. Whoever we tend to identify as “weeds,” we need to be aware that God cares for them, and will deal with them in His own way at His own time. In commenting on this pericope, St. Gregory Palamas says: “The fact is that many godlesssinners, living among people who are upright and devout, repent in time and are converted, and by learning new habits of piety and virtue they cease to be weeds and become wheat.” (Homily 27)
The in-course reading from Romans continues this week. Even though some verses are omitted between last week’s Second Reading and this week’s, there is continuity. Since we, who have the Spirit as first-fruits, are inwardly groaning (that was last week), we are aided by the Spirit, who intercedes for us “with groanings which cannot be expressed in speech” (that is this week). By prayer, we participate in the life of the Holy Trinity, through the Spirit who dwells within each of the baptized.
You can hear a chant with a text taken from the Gospel Reading---"Collegite primum", on the compact disc "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, available from The Liturgical Press, Collegeville, MN (www.litpress.org
Hymn: 16th OT A
The readings for this Sunday are Wisdom 12;13, 16-19; Romans 8:26-27; and Matthew 13: 24-43.
This meter of this hymn is 88.88.88, and was originally intended to be sung to the tune, Vater unser in Himmelreich (Luther's paraphrase of the Lord's Prayer). Those adventurous enough can still do so. However, the average Roman Catholic congregation is more likely to know the tune St. Catherine, which occurs in Worship III at #743, to the text "Within Your House, O God, Today."
The reign of God can be compared
To farmers planting best of seeds;
When crops began to fully grow,
The wheat was mixed throughout with weeds.
There both of them were left to grow
Till harvest's work the best will show.
O God, Your mercy is displayed
In patience toward repentant hearts;
Your justice, tempered by Your grace,
Supplies, to all who seek, fresh starts.
Though You rebuke those who do wrong,
Your clemency becomes their song.
The Spirit searches ev'ry heart
And helps us in our weariness;
The Spirit intercedes for all
To turn us from our wickedness
That we in holiness may shine;
The Spirit thus will each refine.
This meter of this hymn is 88.88.88, and was originally intended to be sung to the tune, Vater unser in Himmelreich (Luther's paraphrase of the Lord's Prayer). Those adventurous enough can still do so.
The reign of God can be compared
To farmers planting best of seeds;
When crops began to fully grow,
The wheat was mixed throughout with weeds.
There both of them were left to grow
Till harvest's work the best will show.
O God, Your mercy is displayed
In patience toward repentant hearts;
Your justice, tempered by Your grace,
Supplies, to all who seek, fresh starts.
Though You rebuke those who do wrong,
Your clemency becomes their song.
The Spirit searches ev'ry heart
And helps us in our weariness;
The Spirit intercedes for all
To turn us from our wickedness
That we in holiness may shine;
The Spirit thus will each refine.
Commentary: 15 OT A
Fifteenth Sunday in Ordinary Time, A
Isaiah 55: 10-11
Psalm 65
Romans 8: 18-23
Matthew 13: 1-23
The commonality of the readings today is on the comparison of the Word of God with seed. In the First Reading, the prophet Isaiah gives an analogy of the natural world (as the rain/snow) with the supernatural world (so My word). The Responsorial Psalm is one that uses a Gospel text (here, from a parallel version of this parable: Luke 8:8) for its refrain: “The seed that falls on good ground will yield a fruitful harvest,” which then brackets the text of Psalm 65 with its thanksgiving for the fruitful earth and puts it into the context of the spread of God’s Word. The Gospel is the parable of the sower. The shorter form of the parable, taken by itself, is a promise of God’s generosity on the spread of the Gospel of the kingdom—even to the point of absurdity (“yielding grain at a hundred- or sixty- or thirty-fold!”). The longer form, which gives the allegorical interpretation of the parable, illustrates the difficulties and dangers which the followers of Jesus can experience in their walk with Christ. Pope St. Gregory the Great, preaching on this pericope, says: “Be careful, then that the word you have received through your ears remains in your heart. Be careful that the seed does not fall along the path, for fear that the evil spirit may come and take it from your memory. Be careful that the seed is not received in stony ground, so that it produces a harvest of good works without the roots of perseverance. Many people are pleased with what they hear and resolve to undertake some good work, but as soon as difficulties begin to arise and hinder them, they leave the work unfinished…But the seed on the good soil, as the Lord said, brings forth fruit by patience—because, since they humbly endure misfortunes, they are welcomed when these are over into a place of rest in heaven. (Forty Gospel Homilies 1)
The in-course reading of Romans continues. Last week, Paul connected our renewal in Christ to baptism into the death and resurrection of Jesus. This week, we hear him discuss the renewal of the whole creation in the paschal mystery. Creation fell in Adam’s fall (i.e., “became subject to futility”). Now creation itself longs “for the glorious freedom of the children of God.” Redemption is not just “me and Jesus”—it is about the restoration of all things to the relationship God intended them to have at creation, when God made it “and saw that it was very good.”
You can hear an anthem based on the Gospel Reading---"The Seed is God's Word", by the German Renaissance composer Melchior Franck---on the compact disc "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, available from The Liturgical Press, Collegeville, MN (www.litpress.org).
Isaiah 55: 10-11
Psalm 65
Romans 8: 18-23
Matthew 13: 1-23
The commonality of the readings today is on the comparison of the Word of God with seed. In the First Reading, the prophet Isaiah gives an analogy of the natural world (as the rain/snow) with the supernatural world (so My word). The Responsorial Psalm is one that uses a Gospel text (here, from a parallel version of this parable: Luke 8:8) for its refrain: “The seed that falls on good ground will yield a fruitful harvest,” which then brackets the text of Psalm 65 with its thanksgiving for the fruitful earth and puts it into the context of the spread of God’s Word. The Gospel is the parable of the sower. The shorter form of the parable, taken by itself, is a promise of God’s generosity on the spread of the Gospel of the kingdom—even to the point of absurdity (“yielding grain at a hundred- or sixty- or thirty-fold!”). The longer form, which gives the allegorical interpretation of the parable, illustrates the difficulties and dangers which the followers of Jesus can experience in their walk with Christ. Pope St. Gregory the Great, preaching on this pericope, says: “Be careful, then that the word you have received through your ears remains in your heart. Be careful that the seed does not fall along the path, for fear that the evil spirit may come and take it from your memory. Be careful that the seed is not received in stony ground, so that it produces a harvest of good works without the roots of perseverance. Many people are pleased with what they hear and resolve to undertake some good work, but as soon as difficulties begin to arise and hinder them, they leave the work unfinished…But the seed on the good soil, as the Lord said, brings forth fruit by patience—because, since they humbly endure misfortunes, they are welcomed when these are over into a place of rest in heaven. (Forty Gospel Homilies 1)
The in-course reading of Romans continues. Last week, Paul connected our renewal in Christ to baptism into the death and resurrection of Jesus. This week, we hear him discuss the renewal of the whole creation in the paschal mystery. Creation fell in Adam’s fall (i.e., “became subject to futility”). Now creation itself longs “for the glorious freedom of the children of God.” Redemption is not just “me and Jesus”—it is about the restoration of all things to the relationship God intended them to have at creation, when God made it “and saw that it was very good.”
You can hear an anthem based on the Gospel Reading---"The Seed is God's Word", by the German Renaissance composer Melchior Franck---on the compact disc "Music for the Year of Matthew," sung by the Schola Cantorum of St. Peter's in the Loop, available from The Liturgical Press, Collegeville, MN (www.litpress.org).
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