Pre-1955 Latin/English Propers for the 16th Sunday after Pentecost Commemorating Saints Cornelius & Cyprian, Euphemia & Companions – September 16, 2012


But He, taking him, healed him


Today’s lessons from the divine office, like those of last Sunday, are often identical with the passages from the book of Job which are read on the first and second Sundays of September. Today we continue to read the missal in the light of this portion of the breviary. Job is the very type of a just man whom the devil, inflated with pride, wishes to humble to the dust to make him rebel against God. “Let me try him,” says Satan to the most High, “and he will blaspheme Thee.” And God allowed him to make Job the model of a soul who proclaims the sovereign dominion of God and who submits himself entirely to the divine will. So the devil gives the reins to his jealousy, and in a cleverly graded series, makes one misfortune follow another to overwhelm the unhappy Job. Robbed of everything and seated on his dunghill, Job does not curse the almighty hand of God which has allowed the devil to vent his rage upon him, but rather kisses it with humility. The Introit psalm is an admirable rendering of the spirit of his prayer. “Have mercy on me, O Lord. Bow down thy ear to me, O Lord, and hear me for I am needy and poor.” The Gradual psalm is to the same effect: “the prayer of the poor man when he was anxious”, and the words (verses 3 to 6), I am smitten as grass… through the voice of my groaning my bone hath cleaved to my flesh”, seem to be an echo of Job’s words when he said: “The flesh being consumed, my bone hath cleaved to my skin, and nothing but lips are left about my teeth.” Also the Offertory psalm speaks of the “poor and needy man” who implores God: “Withhold not Thou, O Lord, Thy tender mercies from me: … for evils without number have surrounded me… Let them be confounded and ashamed together that seek after my soul to take it away ” (Verses 12 and 14). Finally, in the psalm for the Communion we read: “Incline Thy ear unto me… How great troubles hast Thou shown me, many and grievous! Yea and my tongue shall meditate justice all the day, when they shall be confounded and put to shame that seek evils to me” (Verses 2, 20 and 24). “God,” the friends of Job say in effect, “exalts those who are humble; he comforts and heals the afflicted. The triumph of the wicked is short and the joy of the hypocrite is only for a moment. When his pride raises itself to heaven and his head touches the clouds, he will perish at the last. Such is the lot which God reserves for the wicked. They are lifted up for the moment but they will be humbled.” Job adds: “God will rescue the poor man from his misery. God is exalted in His power. Who can say to Him: ‘Thou hast wrought injustice.’ The man who discusses with God will not be found just.” “In reality,” comments St. Gregory, “whoever holds a discussion with almighty God is putting himself on an equality with the author of all good. He takes to himself the merit of whatever qualities he has received, and makes war on God with His own gifts. So it is just that the proud shall be humbled and the humble exalted” (2nd Nocturn for the second Sunday of September). Today’s Gospel speaks in the same sense: “Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.” In the sequel, after He had humbled him, God exalted Job and gave him twice as much as he had before. In this respect the patriarch is a type of Christ, who having been humbled to the depths was wonderfully exalted; and he is also a figure of all Christian people to whom God will give a place of honour at the eternal wedding feast if, on earth, they have practiced the virtues of humility with a good heart. Pride, says St. Thomas, is a vice by which man seeks to exalt him-self beyond right reason above what he is; it is based on error and illusion. On the contrary, humility is founded upon truth. It is a virtue which tempers and restrains the soul, so that it does not pretend to be more than it really is. The humble soul accepts with complete submission the actual station which falls to it, and which is that assigned to it by God the supreme and infallible Truth. Humility manifested in word and deed, and in our way of bearing trials and contradiction, is the virtue taught us by Job in his whole life and which our Lord sets before us in today’s Gospel. “After he had healed the man with the dropsy,” says St. Ambrose, “Jesus gives a lesson in humility” (3rd Nocturn). Seeing how the Pharisees chose the best places, He wanted to make them understand the spiritual disease from which they were suffering and so to encourage them to seek its cure. For this purpose He first heals an unfortunate man swollen with sickness and then veiling the lesson under a parable, seeks to cure the spiritual inflation with which the guests before Him and the majority of men, are only too much afflicted. The world is given over to all the boastfulness and infatuation of pride, while humility is the absolute condition of entrance into the kingdom of God. This same virtue, which the Church brings before us in the Collect, which refers to our need that God’s grace should “ever both go before and follow us”, is taught by St. Paul in a striking way to Christian people in today’s epistle. There the apostle explains that without any merit on our part, but solely that we may minister to the praise of His glory, God has chosen us in Christ. While yet we were children of wrath, the almighty, rich in mercy on account of the great love He bore us, restored us to life in Jesus Christ. Heathen and strangers to the covenants of God with Israel, we have been reconciled through the Redeemer’s blood, for He is our peace, who out of two nations has made one and by whom we both have access to the Father in one Spirit. Now we are no longer strangers, but members of the family of God. This is not our work but God’s, so that no one has any cause to boast. Let us, therefore, cast ourselves at the feet of the Father of our Lord Jesus Christ, who is our Father too, so that from the boundless treasure of His divinity He may more and more send down upon us the Holy Ghost, whom He poured out on the Church at Pentecost and who unites us to our Lord by faith and love, that we may be filled with the fulness of God. Who can measure this boundless charity which God has shown us by His Son? This love of the Father for His children infinitely surpasses what we could conceive or ask of God. To Him, then, be glory forever, in Jesus Christ and in the Church. “Sing ye to the Lord a new canticle, because the Lord hath done wonderful things” (Alleluia). “The Gentiles shall fear Thy Name, O Lord, and all the kings of the earth Thy glory. For the Lord hath built up Sion and He shall be seen in His majesty” (Gradual). And the people who will take part in the great feast of the Beatific Vision, will consist of those who fleeing from an ambition full of the spirit of pride, have always been humble on earth and whom God will exalt in the measure in which they have gladly submitted to His holy will.




Miserére mihi, Dómine, quóniam ad te clamávi tota die: quia tu, Dómine, suávis ac mitis es, et copiósus in misericórdia ómnibus invocántibus te. Ps. ibid. 1. Inclína, Dómine, aurem tuam mihi, et exáudi me: quóniam inops, et pauper sum ego. v. Glória Patri.

Have mercy on me, O Lord, for I have cried to Thee all the day; for Thou, O Lord, art sweet and mild, and plenteous in mercy to all that call upon Thee. Ps. Bow down Thy ear to me, O Lord, and hear me; for I am needy and poor. v. Glory be to the Father.



Tua nos, quaésumus, Dómine, grátia semper et praevéniat et sequátur: ac bonis opéribus júgiter praestet esse inténtos. Per Dóminum.

O Lord, we pray Thee that Thy grace may always precede and follow us, and make us continually intent upon all good works. Through our Lord.


Second Collect

Beatorum Martyrum pariterque ontificum Cornelius et Cyprian nos, quaesumus, Domine,festa tueantur: et eorum commendet oratio veneranda. Per Dominum.


May the festival of the blessed martyrs and bishops Cornelius et Cyprian be a safeguard unto us, we beseech Thee, O Lord; and may their venerable prayer commend us unto Thee. Through our Lord

Third Collect

Praesta, Domine, precibus nostris cum exsultatione proventum: ut sanctorum Martyrum Euphemiae, Luciae et Geminiani, quorum diem passionis annua devotione recolimus, etiam fidei constantiam subsequamur. Per Dominum.

Grant a joyful issue to our prayers, O Lord, so that we who year by year devoutly keep the day on which Thy holy martyrs Euphemia, Lucy and Geminianus suffered, may also follow them in the steadfastness of their faith. Through our Lord.


St. Paul has been charged by God to proclaim to the Gentiles that like the Jews, they have been chosen to form a part of His people. An entirely free choice which should fill them with gratitude towards God and warn them against that discouragement which is only a form of pride.

Léctio Epístolae beáti Pauli Apóstoli ad Ephésios. Fratres: Obsecro vos, ne deficiátis in tribulatióníbus meis pro vobis: quae est glória vestra. Hujus rei grátia flecto génua mea ad Patrem Dómini nostri Jesu Christi, ex quo omnis patérnitas in caelis et in terra nominátur, ut det vobis secúndum divítias glóriae suae, virtúte corroborári per Spíritum ejus in interiórem hóminem, Christum habitáre per fidem in córdibus vestris: in caritáte radicáti, et fundáti, ut possítis comprehéndere cum ómnibus sanctis, quae sit latitúdo, et longitúdo, et sublímitas, et profúndum: scire étiam supereminéntem sciéntiae caritátem Christi, ut impleámini in omnem plenitúdinem Dei. Ei autem, qui potens est ómnia fácere superabundánter quam pétimus, aut intellígimus, secúndum virtútem, quae operátur in nobis: ipsi glória in Ecclésia, et in Christo Jesu, in omnes generatiónes saéculi saeculórum. Amen.

Lesson from the Epistle of blessed Paul the Apostle to the Ephesians. Brethren: I pray you not to faint at my tribulations for you, which are your glory. For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened by His Spirit with might unto the inward man. That Christ may dwell by faith in your hearts; that being rooted and founded in charity, you may be able to comprehend with all the saints, what is the breadth and length, and height, and depth. To know also the charity of Christ, which surpasseth all knowledge; that you may be filled unto all the fulness of God. Now to Him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us: to Him be glory in the Church, and in Christ Jesus, unto all generations, world without end. Amen.



Timébunt gentes nomen tuum, Dómine, et omnes reges terrae glóriam tuam. v. Quóniam aedificávit Dóminus Sion, et vidébitur in majestáte sua. Allelúia.

Allelúia, allelúia. Cantáte Dómino cánticum novum: quia mirabília fecit Dóminus. Allelúia.

The Gentiles shall fear Thy name, O Lord, and all the kings of the earth Thy glory. v. For the Lord hath built up Sion, and He shall be seen in His majesty. Alleluia.

Alleluia, alleluia. Sing ye to the Lord a new canticle, because the Lord hath done wonderful things.



Even on the Sabbath, when all manual labour was forbidden, the Jews did not hesitate to do what was necessary to rescue an ox or an ass from the bottom of a well, and not leave it there to be drowned. Why then may not the Saviour heal a sick man on the same day? The words, “Go, sit down in the lowest place”, do not mean that a superior should put himself below his subordinates, or expose his dignity to contempt. He should, however, remember these words of Holy Scripture: “The greater thou art, the more humble thyself in all things; and thou shalt find grace before God” (Ecclesiasticus, 111, 20).

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

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


Dómine, in auxílium meum réspice: confundántur et revereántur, qui quaerunt ánimam meam, ut áuferant eam: Dómine, in auxílium meum réspice.

Look down, O Lord, to help me; let them be confounded and ashamed that seek after my soul to take it away; look down, O Lord, to help me.



Munda nos, quaésumus, Dómine, sacrifícii praeséntis efféctu: et pérfice miserátus in nobis; ut ejus mereámur esse partícipes. Per Dóminum.

Cleanse our hearts, we beseech Thee, O Lord, through the effects of this sacrifice: and in Thy mercy make us worthy to partake thereof. Through our Lord.

Second Secret

Exáudi nos, Deus salutáris noster: ut per hujus sacraménti virtútem, a cunctis nos mentis et córporis hóstibus tueáris; grátiam tríbuens in praesénti, et glóriam in futúro. Per Dóminum.

Graciously hear us, O God our Saviour, and by the virtue of this sacrament protect us from all enemies of soul and body, bestowing on us both grace in this iife and glory hereafter. Through our Lord.


Preface for the Most Holy Trinity

Vere dignum et justum est, aequum et salutáre, nos tibi semper, et ubíque grátias ágere: Dómine sancte, Pater omnípotens, aetérne Deus: Qui cum unigénito Fílio tuo, et Spíritu Sancto, unus es Deus, unus es Dóminus: non in uníus singularitáte persónae, sed in uníus Trinitáte substántiae. Quod enim de tua glória, revelánte te, crédimus, hoc de Fílio tuo, hoc de Spíritu Sancto, sine differéntia discretiónis sentímus. Ut in confessióne verae sempiter-naéque Deitátis, et in persónis propríetas, et in esséntia únitas, et in majestáte adorétur aequálitas. Quam laudant Angeli atque Archángeli, Chérubim quoque ac Séraphim: qui non cessant clamáre quotídie, una voce 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. Who with Thine only-begotten Son and the Holy Ghost art one God, one Lord; not in the oneness of a single person, but in the Trinity of one substance. For that which we believe from Thy revelation concerning Thy glory, that same we believe also of Thy Son, and of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, we shall adore distinction in persons, oneness in being, and equality in majesty. Which the angels and archangels, the cherubim also and the seraphim do praise nor cease to cry out as with one voice:


Dómine, memorábor justítiae tuae solíus: Deus, docuísti me a júventúte mea: et usque in senéctam et sénium, Deus, ne derelínquas me.

O Lord, I will be mindful of Thy justice alone: Thou hast taught me, O God, from my youth, and unto old age and grey hairs, O God, forsake me not.


Purífica, quaésumus, Dómine, mentes nostras benígnus, et rénova caeléstibus sacraméntis: ut consequénter et córporum praesens páriter, et futúrum capiámus auxílium. Per Dóminum.

In Thy loving kindness, O Lord, purify our souls, we beseech Thee: and quicken us to a new life by Thy sacrament, that in both the present and future, even our bodies therein may find relief. Through…

Second Postcommunion

Mundet et múniat nos, quaé-sumus, Dómine, divíni Sacra-ménti munus oblátum: et, intercedénte beáta Vírgine Dei Genitríce María, cum beáto Joseph, beátis Apóstolis tuis Petro et Paulo, atque beáto N., et ómnibus Sanctis; a cunctis nos reddat et perversitátibus expiátos, et adversitátibus expedítos. Per eúmdem Dóminum.

May the oblation of this divine sacrament cleanse and defend us, we beseech Thee, O Lord, and, through the inter-cession of the blessed Virgin Mary, Mother of God, with blessed Joseph, Thy blessed apostles Peter and Paul, blessed N. (here mention the titular saint of the church), and all the saints, purify us from all our sins and deliver us from all adversity. Through the same Lord.