|At Pentecost the Church received the outpouring of the Holy Ghost and today’s liturgy shows us its happy results. This blessed Spirit makes us children of God since we are led by Him to say in simple truth: Our Father. Therefore we are assured of our heavenly inheritance (Epistle). But to obtain this assurance we must live for God, in living by Him (Collect), letting ourselves be led in all things by the Spirit of God (Epistle), so shall we one day be welcomed by God into everlasting dwellings (Gospel). In this lies the true wisdom we learn from the story of Solomon, the reading of which is continued in the Breviary during this week, where an account is given of the great work to which this great king devoted his whole life. Solomon built the temple of the Lord in the city of Jerusalem in obedience to the wish of his father David, who could not build it himself because of the unceasing wars waged against him by his enemies. Solomon took three years to prepare the material, namely, the stones which eighty thousand men dug out of the quarries of Jerusalem and wood from the cedars and cypresses, felled by thirty thousand men on Mount Libanus in the kingdom of Hiram. When all preparations had been made, the actual building was begun in the four hundred and eightieth year after the flight from Egypt, and lasted seven years. Hewn stone, woodwork and paneling had been so exactly measured beforehand that the work took place in the greatest possible silence. In God’s house was heard neither axe nor hammer nor any iron tool while the building was going on. For the plans of his temple, Solomon took Moses’ tabernacle; giving it much larger proportions and accumulating it in all the riches that he could. The floors and ceilings made of precious wood were set off with plates of gold and the altars and tables were all gilded, while the candelabra and sacred vessels were of solid gold. Gilt palms and cherubim adorned all the temple walls. When the work was finished, Solomon dedicated the temple to the Lord with great solemnity. In the presence of all the elders of Israel and of an immense crowd of people, representing the twelve tribes, the priests brought in the Ark of the Covenant, containing Moses’ Tables of the Law, to its place under the spread wings of two gilt cherubim, ten cubits high, which stood in the Holy of Holies. Thousands of sheep and oxen were sacrificed, and as the priests left the Holy of Holies a cloud filled the House of the Lord. Then Solomon, raising his eyes to heaven, besought almighty God to hear the supplications of all those, Israelite or stranger, who should come in the varying circumstances of their lives, to pray to Him in this place, consecrated to His Name. Moreover, he asked that God would hear those who, with face turned towards Jerusalem and the temple, should address their petitions to Him, to show clearly that He had chosen this house for His abode and that nowhere else was there a God like that of Israel. The celebration of the Dedication of the temple lasted fourteen days, accompanied by sacrifices and sacred feasts, after which the people returned home, blessing the king and with grateful hearts for all the good that the Lord had done to Israel since the days of the Covenant on Sinai. And the Lord, appearing to Solomon a second time, said in effect: “I have heard thy prayer… I choose and sanctify this house which thou hast built, my eyes and my heart shall be there always to watch over my faithful people.” In today’s Mass, the Church sings some verses of six different psalms in which are summed up all the thoughts expressed in Solomon’s prayer. “Great is the Lord and exceedingly to be praised, in the city of God, in his holy mountain” (Introit and Alleluia). “Who is God, but Thee, O Lord?” (Offertory). It is “in the midst of his” temple, that the outpouring of God’s mercy is received (Introit), and that one may “taste and see that the Lord is sweet” (Communion), for He is “a God-protector and a place of refuge”, for all who hope in Him (Gradual). In the same way that Solomon’s reign was a rough copy and image of that of Christ (2nd Nocturn), so the temple which he built at Jerusalem was but a figure of heaven, where God dwells and where He hears the prayers of men. It is to the holy mountain and the city of God (Alleluia) that we shall go one day to praise Him forever, for the Epistle tells us that if we live by the Spirit, mortifying the deeds of the flesh within us, we are the children of God, and therefore, as heirs of God and joint heirs with Christ we shall enter heaven, the place of our inheritance. The Gospel completes this thought when it tells us, in the form of a parable, how we can use the “mammon of iniquity” to make sure of our entry into everlasting dwellings. An unjust steward, charged with having wasted his master’s goods, makes friends for himself with the help of the goods the latter had entrusted to his care, that after his disgrace there might be those who would receive him into their houses. Thus, teaches our Lord, should the children of light rival the energy of the children of the world, and copying the foresight of this functionary, make use of the goods placed at their disposal by almighty God to help the needy, thus making for themselves friends in heaven. For those who have borne their privations on earth in a Christian spirit will pass to the world above and will there bear witness to their benefactors at the time when all will have to give account of their stewardship to the divine Judge.|
Deus, miseri-córdiam tuam in médio templi tui: secúndum nomen
tuum, Deus, ita et laus tua in fines terrae: justítia plena est
déxtera tua. Ps. ibid. 2. Magnus Dóminus, et laudábilis nimis:
in civitáte Dei nostri, in monte sancto ejus, v. Glória Patri
have received Thy mercy, O God, in the midst of Thy temple;
according to Thy name, O God, so also is Thy praise unto the ends
of the earth: Thy right hand is full of justice. Ps. Great is the
Lord, and exceedingly to be praised, in the city of God, in his
holy mountain, v. Glory.
nobis, quaesumus, Domine, semper spiritum cogitandi quae recta
sunt, propitius et agendi : ut, qui sine te esse non possumus,
secundum te vivere valeamus. Per Dominum.
to us, O Lord, we beseech Thee, the spirit to think and do always
such things as are right; that we who cannot exist without Thee,
may be able to live according to Thy will. Through our Lord.
qui beato Cajetano Confessori tuo apostolicam vivendi formam
imitari tribuisti: da nobis, ejus intercessione et exemplo, in te
semper confidere, et sola caelestia desiderare. Per Dominum.
God, who didst bestow upon blessed Cajetan, Thy confessor, to live
a life of an apostle; grant, we beseech Thee, that by his
intercession and example, we may always trust in Thee and desire
only heavenly things. Through our Lord
tuorum gloria sacerdotum: praesta, quaesumus; ut sancti Martyris
tui et Episcopi Donati, cujus festa gerimus sentiamus auxilium.
God, the glory of Thy priests, grant, we beseech Thee, that we may
experience the help of Thy holy martyr and bishop Donatus, whose
festival we celebrate. Through our Lord.
St. Paul proceeds by paradox: If you live according to the flesh you
shall die; if you mortify the deeds of the flesh you shall live,
that is, by the life which the Holy Ghost places in our souls by
His grace, by which we become sons of God, brethren of Christ and
joint heirs with Him of heaven, where we shall share in the life
and glory of God.
Epístolae beáti Pauli Apóstoli ad Romános. Fratres: Debitóres
sumus non carni, ut secúndum carnem vivámus. Si enim secúndum
carnem vixéritis, moriémini: si autem spíritu facta carnis
mortiíicavéritis, vivétis. Quicúmque enim spíritu Dei
agúntur, ii sunt fílii Dei. Non enim accepístis spíritum
servitútis íterum in timóre, sed accepístis spíritum
adoptiónis filiórum in quo clamámus: Abba (Pater). Ipse enim
Spíritus testimónium reddit spirítui nostro, quod sumus fílii
Dei. Si autem fílii, et herédes: herédes quidem Dei, coherédes
from the Epistle of blessed Paul the Apostle to the Romans.
Brethren, we are debtors, not to the flesh, to live according to
the flesh; for if you live according to the flesh, you shall die;
but if by the Spirit you mortify the deeds of the flesh, you shall
live. For whosoever are led by the Spirit of God, they are the
sons of God. For you have not received the spirit of bondage again
in fear, but you have received the spirit of adoption of sons,
whereby we cry: Abba (Father). For the Spirit Himself giveth
testimony to our spirit, that we are the sons of God; and if sons,
heirs also; heirs indeed of God, and joint heirs with Christ.
mihi in Deum protectórem, et in locum refúgii, ut salvum me
fácias. v.Ps. lxx. 1. Deus, in te sperávi: Dómine, non
confúndar in aetérnum. Allelúia, allelúia, v. Ps. xlvii. 2.
Magnus Dóminus, et laudábilis valde, in civitáte Dei nostri, in
monte sancto ejus. Allelúia. Allelúia.
Thou unto me a God, a protector, and a place of refuge, to save
me. v. In Thee, O God, have I hoped: O Lord, let me never be
Alleluia, alleluia, v. Great is the Lord, and
exceedingly to be praised, in the city of our God, in His holy
mountain. Alleluia. Alleluia.
It is not the unfaithfulness of the steward after his disgrace, that our Lord would have us imitate, but his foresight. Almighty God has placed this world’s riches at our disposal. Instead of using them, as is often the case, to do evil, whence their name of mammon of iniquity, let us make good use of them, by helping those who have them not. Charity is the key which opens heaven. “If,” says St. Jerome, “the master, injured in respect of his
rights, praises the foresight of the steward who knows how to take care of his own interests, albeit by fraud; how much more will our divine Redeemer, who cannot suffer any loss, and who is always inclined towards leniency, praise His disciples when he sees them
treating with kindness those who should be believers in Him?” St. Jerome applies the same principle not only to temporal goods but also to spiritual ones. “If,” he says, “the fruits of injustice, wisely disbursed, are turned into a means of doing justice, how much more shall the divine word, in which is no injustice, and which has been entrusted to the apostles, if
rightly dispensed raise to heaven those who dispense it.”
sancti Evangélii secúndum Lucam. In illo témpore: Dixit Jesus
discípulis suis parábolam hanc: Homo quidam erat dives, qui
habébat víllicum: et hic diffamátus est apud illum, quasi
dissipásset bona ipsíus. Et vocávit illum, et ait illi: Quid
hoc audio de te? redde ratiónem villicatiónis tuae: jam enim non
póteris villicáre. Ait autem víllicus intra se: Quid fáciam,
quia Dóminus meus aufert a me villicatiónem? fódere non váleo,
mendicáre erubésco. Scio quid fáciam, ut, eum amótus fúero a
villicatióne, recípiant me in domos suas. Convocátis ítaque
síngulis debitóribus dómini sui, dicébat primo: Quantum debes
dómino meo? At ille dixit: Centum cados ólei. Dixítque illi:
Accipe cautiónem tuam: et sede cito, scribe quinquagínta. Deínde
álii dixit: Tu vero quantum debes? Qui ait: Centum eoros trítici.
Ait illi: Accipe lítteras tuas, et scribe octogínta. Et laudávit
dóminus víllicum iniquitátis, quia prudénter fecísset: quia
fílii hujus saéculi prudentióres fíliis lucis in generatióne
sua sunt. Et ego vobis dico: fácite vobis amícos de mammóna
iniquitátis: ut, eum defecéritis, recípiant vos in aetérna
of the holy Gospel according to St. Luke. At that time, Jesus
spoke to His disciples this parable: There was a certain rich man
who had a steward; and the same was accused unto him that he had
wasted his goods; and he called him, and said to him: How is it
that I hear this of thee? give an account of thy stewardship, for
now thou canst be steward no longer. And the steward said within
himself: What shall I do, because my lord taketh away from me the
stewardship? To dig I am not able: to beg I am ashamed. I know
what I will do, that when I shall be put out of the stewardship,
they may receive me into their houses. Therefore calling together
every one of his lord’s debtors, he said to the first: How much
dost thou owe my lord? But he said: A hundred barrels of oil. And
he said to him: Take thy bill, and sit down quickly, and write
fifty. Then he said to another: And how much dost thou owe? Who
said: A hundred quarters of wheat. He said to him: Take thy bill,
and write eighty. And the lord commended the unjust steward, for
as much as he had done wisely: for the children of this world are
wiser in their generation than the children of light. And I say to
you: Make unto you friends of the mammon of iniquity, that when
you shall fail, they may receive you into everlasting dwellings.
húmilem salvum fácies, Dómine, et óculos superbórum
humiliábis: quóniam quis Deus praeter te, Dómine?
wilt save the humble people, O Lord, and wilt bring down the eyes
of the proud; for who is God but Thee, O Lord?
quaésumus. Dómine, múnera, quae tibi de tua largitáte
deférimus: ut haec sacrosáncta mystéria, grátiae tuae operánte
virtúte, et praeséntis vitae nos conversation sanctíficent, et
ad gáudia sempitérna perdúcant. Per Dóminum.
we beseech Thee, O Lord, the gifts of Thy bounty which we bring to
Thee, and by the power of Thy grace, may these holy mysteries
sanctify our lives in this world and bring us to the joys of
eternity. Through our Lord.
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.
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|
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
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:
et vidéte, quóniam suávis est Dóminus: beátus vir, qui sperat
and see that the Lord is sweet: blessed is the man that hopeth in
nobis, Dómine, reparátio mentis et córporis caeléste
mystérium: ut, cujus exséquimur cultum, sentiámus efféctum.
this heavenly mystery, O Lord, heal us both in soul and in body:
and may we ever feel within us the power of the sacrament we
celebrate. Through our Lord.
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
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