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Bring in hither the poor and the feeble
Wherever the solemn celebration of Corpus Christi is observed on the Sunday, one high Mass is celebrated as on the feast itself, with commemoration and last Gospel of the second Sunday. After this Mass the procession takes place. For the feast of Corpus Christi, the Church has chosen the Thursday between the Sunday on which she speaks of God’s mercy towards men and the consequent duty of fraternal charity among Christians (First Sunday after Pentecost), and this Sunday when she resumes the same thread of thought (Epistle) and presents the Kingdom of Heaven in the form of the Parable of the Supper (Gospel). Nothing could be more appropriate to the Blessed Eucharist, as the banquet where all souls are united by love to Christ their Spouse and to all the members of His mystical body; no time could have been chosen better than when the history of Samuel is being read in the breviary; Samuel who was consecrated to God from his earliest childhood to dwell near the Ark of the Lord and to become priest in the sanctuary of the Most High. In the liturgy for this season we see how this young child, offered to God by his mother, served the Lord in the Temple with a pure heart and nurtured himself on God’s truth. “In those days,” the breviary tells us, “the word of the Lord was precious… there was no manifest vision”; for Heli was at the same time proud and weak; and his two sons Ophni and Phinees were faithless to God and slack in His service. Yet at that very moment the Lord revealed Himself to the child Samuel, for as our Lord tells us, He reveals Himself to “little ones”, and hides Himself from the proud. “It is to the humble,” says St. Gregory, “that the secrets of the divine plan have been revealed, and that is why Samuel was called as a child”. God foretold to Samuel the punishment which would fall on Heli and his house, and as a matter of fact soon after, the Ark was taken by the Philistines, Heli’s two sons were killed and Heli himself died. Moreover almighty God had withheld his revelations from the high priest, because he and his sons made too little of heavenly joys, symbolized by “the great supper” spoken of in today’s Gospel, and were more attached to the delights of the body than of the soul. Applying to them a passage from St. Gregory in today’s homily we may say that they “had reached a state in which they had lost all appetite for interior joys, for the very reason that they had held aloof from them and had long lost the habit of relishing them. Since they were not willing to enjoy interiorly the sweetness offered them, they loved the hunger that came upon them from without.” Heli’s sons had in fact been taking the meats offered to God and eating them themselves and Heli, their father had let them go their own way. It was in divine consolations alone that Samuel, who had always lived with Heli in the Temple, found his delight. The food of which he partook was that supplied by God Himself, when He told him His secrets in contemplation and prayer. “The child slept, which means,” says St. Gregory, “that his soul was at rest without care for earthly things.” The saint explains in his commentary on today’s Gospel that “the joys of the body which kindle in us beforehand an ardent desire for their possession, soon bring disgust upon him who tastes them, by the very fact of his satiating himself with them, while on the contrary, spiritual joys arouse contempt before they are possessed, but stir up desire for them when once they have been obtained; so that he who has tasted them is the hungrier, the more he is fed”. And this explains how souls who find all their delight in the pleasures of this world refuse to share in the banquet of the Christian Faith, wherein the church nourishes all with the teaching of the Gospel. “Taste and see,” continues St. Gregory, “that the Lord is sweet”. By these words the Psalmist expressly tells us: You do not know His sweetness if you do not taste it, but touch the food of life with the palate of your heart, that experiencing His graciousness you may be able to love Him. “Man lost these delights when he sinned in paradise, out of which he came when he had closed his lips to the food of eternal sweetness. It follows from this that having been born in the pains of this exile, we reach such a state of disgust with our life here below, that we no longer know what we ought to desire” (Matins). But by the grace of the Holy Ghost, “we have passed from death unto life”, (Epistle), so that, like humble little Samuel, we, the weak, the poor and the lame of the Gospel should seek our joys near our Lord’s tabernacle and in intimate communion with Him. We must avoid pride and earthly things that we may be instructed in the fear and love of Gods Holy Name (Collect), and thus constantly directed by Him “our life on earth may more and more be likened to that of heaven,” that “it may be vouchsafed to us who have received the sacred gifts, that the more often we assist at the celebration of these divine mysteries, the more surely they may avail to the salvation of our souls” (Postcommunion). |
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Introit
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| Factus est Dóminus protéctor meus, et edúxit me in latitúdinem: salvum me fecit, quóniam vóluit me. Ps. Ibid. 2. Díligam te, Dómine, virtus mea: Dóminus firmaméntum meum, et refúgium meum, et liberátor meus. v. Glória Patri. |
The Lord became my protector, and He brought me forth into a large place: He saved me, because He was well pleased with me. Ps. I will love Thee, O Lord my strength: the Lord is my firmament, and my refuge, and my deliverer. v. Glory be to the Father. |
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Collect
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| Sancti nóminis tui, Dómine, timórem páriter et amórem fac nos habére perpétuum: quia numquam tua gubernatióne destítuis, quos in soliditáte tuae dilectiónis instítuis. Per Dóminum. |
Grant, O Lord, that we may have a perpetual fear and love of Thy holy name; for Thou never failest to direct and govern by Thy grace, those whom Thou bringest up in the steadfastness of Thy love. Through our Lord. |
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2nd Collect
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| Deus, qui nobis sub Sacraménto mirábili passiónis tuae memóriam reliquísti: tríbue, quaésumus, ita nos Córporis et Sánguinis tui sacra mystéria venerári; ut redemptiónis tuae fructum in nobis júgiter sentiámus: Qui vivis |
O God, who in this wonderful sacrament has left us a memorial of Thy passion, grant us, we beseech Thee, so to venerate the sacred mysteries of Thy Body and Blood, that we may ever perceive within us the fruit of Thy redemption. Who livest. |
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3rd Collect
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| Quaesumus, omnipotens Deus: ut nos g eminata laetitia hodiernae festivitatis excipiat, quae de beatorum Joannis et Pauli glorificatione procedit; quos eadem fides et passio vere fecit esse germanos. Per Dominum. |
Grant, we beseech Thee, almighty God, that we may receive twofold joy on this day’s festival of the triumph of blessed John and Paul, whom the same faith and martyrdom made truly brethren. Through our Lord. |
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Epistle
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| The Eucharist, regarded as a sacrifice, is the constant manifestation of the love which God bears us for it reminds us that our Lord has given His life to save us. (Epistle, Introit.) “What shepherd,” says St. John Chrysostom, “has ever given his blood as nourishment for his sheep?” (2nd Nocturn). The habit of assisting at Mass, this living memorial of our Lord’s Passion should lead us to sacrifice ourselves to relieve the necessities of others. |
| Léctio Epístolae beáti Joánnis Apóstoli. Caríssimi: Nolíte mirári si odit vos mundus. Nos scimus, quóniam transláti sumus de morte ad vitam, quóniam dilígimus fratres. Qui non díligit, manet in morte: omnis qui odit fratrem suum, homicída est. Et scitis quóniam omnis homicída non habet vitam aetérnam in semetípso manéntem. In hoc cognóvimus caritátem Dei, quóniam ille ánimam suam pro nobis pósuit: et nos debémus pro frátribus ánimas pónere. Qui habúerit substántiam hujus mundi, et víderit fratrem suum necessitátem habére, et cláuserit víscera sua ab eo: quómodo cáritas Dei manet in eo? Filíoli mei, non diligámus verbo, neque lingua, sed ópere et veritáte. |
Lesson from the Epistle of blessed John the Apostle. Dearly beloved, wonder not if the world hate you. We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death. Whosoever hateth his brother is a murderer: and you know that no murderer hath eternal life abiding in himself. In this we have known the charity of God, because He hath laid down His life for us; and we ought to lay down our lives for the brethren. He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him, how doth the charity of God abide in him? My little children, let us not love in word nor in tongue, but in deed and in truth. |
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Gradual
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| Ad Dóminum cum tribulárer clamávi, et exaudívit me. v. Dómine, líbera ánimam meam a lábiis iníquis, et a lingua dolósa. Allelúia, allelúia. v. Ps. vii. 2. Dómine Deus meus, in te sperávi: salvum me fac ex ómnibus persequéntibus me, et líbera me. Allelúia. |
In my trouble I cried to the Lord, and He heard me. v. O Lord, deliver my soul from wicked lips and a deceitful tongue. Alleluia, alleluia. v. O Lord, my God, in Thee have I put my trust: save me from all them that persecute me, and deliver me. Alleluia. |
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Gospel
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| The Eucharist, as a sacrament, shows how much God loves us, since He invites us to His table. On spotless linen and in golden vessels He gives us His Body to eat. “Think,” says St. John Chrysostom, “of all the honour you receive and at what table you find a place. He upon whom the angels look with trembling, is made our Food; we unite ourselves to Him and become with Christ one single body and one flesh” (2nd Nocturn). This is a foretaste of the heavenly banquet of which we hear often from the Patriarchs, the Prophets and the Holy Gospels. The Jews have excused themselves through pride, avarice and lust, and we have been chosen instead (Gospel). |
| Sequéntia sancti Evangélii secúndum Lucam. In illo témpore: Dixit Jesus Pharisaéis parábolam hanc: Homo quidam fecit coenam magnam, et vocávit multos. Et misit servum suum hora coenae dícere invitátis ut venírent, quia jam paráta sunt ómnia. Et coepérunt simul omnes excusáre. Primus dixit ei: Villam emi, et necésse hábeo exíre, et vidére illam: rogo te, habe me excusátum. Et alter dixit: Juga boum emi quinque, et eo probáre illa: rogo te, habe me excusátum. Et álius dixit: Uxórem duxi: et ídeo non possum veníre. Et revérsus servus nuntiávit haec dómino suo. Tunc irátus paterfamílias, dixit servo suo: Exi cito in platéas et vicos civitátis: et páuperes, ac débiles, et caecos, et claudos íntroduc huc. Et ait servus: Dómine, factum est ut imperásti, et adhuc locus est. Et ait dóminus servo: Exi in vias, et sepes: et compélle intráre, ut impleátur domus mea. Dico autem vobis, quod nemo virórum illórum, qui vocáti sunt, gustábit coenam meam. |
Continuation of the holy Gospel according to St. Luke. At that time, Jesus spoke to the Pharisees this parable: A certain man made a great supper, and invited many. And he sent his servant, at the hour of supper, to say to them that were invited, that they should come, for now all things are ready. And they began all at once to make excuse. The first said to him, I have bought a farm, and must needs go out, and see it, I pray thee hold me excused. And another said, I have bought five yoke of oxen, and I go to try them; I pray thee hold me excused. And another said, I have married a wife, and therefore I cannot come. And the servant returning, told these things to his lord. Then the master of the house being angry, said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind and the lame. And the servant said: Lord, it is done as thou hast commanded, and yet there is room. And the lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. But I say unto you, that none of these men that were invited shall taste of my supper. |
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Offertory
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| Dómine, convértere, et éripe ánimam meam: salvum me fac propter misericórdiam tuam. |
Turn to me, O Lord, and deliver my soul, O save me for Thy mercy’s sake. |
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Secret
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| Oblátio nos, Dómine, tuo nómini dicánda puríficet: et de die in diem ad caeléstis vitae tránsferat actiónem. Per Dóminum. |
May this sacrifice to be offered in Thy name, O Lord, cleanse us from sin, that by its virtue our daily life on earth may become likened unto that of heaven. Through our Lord. |
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2nd Secret
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| Ecclésiae tuae, quaésumus, Dómine, unitátis et pacis propítius dona concéde: quae sub oblátis munéribus mystice designántur. Per Dóminum. |
We beseech Thee, O Lord, mercifully grant to Thy Church the gifts of unity and peace, which are mystically signified beneath the gifts we offer. Through our Lord. |
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Preface for Christmas
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| Vere dignum et justum est, aequum et salutáre, nos tibi semper, et ubíque grátias ágere: Dómine sancte, Pater omnípotens, aetérne Deus: Quia per incarnáti Verbi mystérium, nova mentis nostrae óculis lux tuae claritátis infúlsit: ut dum visibíliter Deum cognóscimus, per hunc in invisibílium amórem rapiámur. Et ídeo cum Angelis et Archángelis, cum Thronis et Dominatiónibus, cumque omni milítia caeléstis exércitus, hymnum glóriae tuae cánimus, sine fine dicéntes: |
It is truly meet and just, right and availing unto salvation that we should at all times and in all places give thanks unto Thee, O holy Lord, Father almighty and everlasting God. Because by the mystery of the Word made flesh the light of Thy glory hath shone anew upon the eyes of our mind: that while we acknowledge Him to be God seen by men, we made be drawn by Him to the love of things unseen. And therefore with angels and arch-angels, with thrones and domin-ions, and with all the heavenly hosts, we sing a hymn to Thy glory, saying without ceasing: |
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Communion
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| Cantábo Dómino, qui bona tríbuit mihi: et psallam nómini Dómini altíssimi. |
I will sing to the Lord, who giveth me good things: and I will sing to the name of the Lord the most high. |
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Postcommunion
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| Sumptis munéribus sacris, quaésumus, Dómine: ut cum frequentatióne mystérii, crescat nostrae salútis efféctus. Per Dóminum. |
Having received Thy sacred gifts, O Lord, vouchsafe that the more often we frequent these divine mysteries, the more surely they may avail to our salvation. Through our Lord |
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2nd Postcommunion
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| Fac nos, quaésumus, Dómine, divinitátis tuae sempitérna fruitióne repléri: quam pretiósi Córporis et Sánguinis tui temporális percéptio praefigúrat: Qui vivis.
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Grant us, we beseech Thee, O Lord, to be filled with the everlasting enjoyment of Thy divinity, which is prefigured by the temporal reception of Thy precious Body and Blood. Who livest. |
