صور الصفحة
PDF
النشر الإلكتروني

GRADUAL.

Cast thy care upon tie Lord: and he shall sustain thee.

y. When I cried out to the Lord, he graciously heard my voice against those who were coming upon me.

Alleluia, alleluia.

y. God is a just judge, strong and patient; ishe angry every day? Alleluia.

Jacta cogitatum tuum in Domino : et ipse te enutriet.

Jf. Dum clamarem ad Dominum, exaudivit vocem meam ab his qui appropinquant mihi.

Alleluia, alleluia.

y. Deus judex Justus, fortis et patiens, numquid irascitur per singulos dies? Alleluia.

GOSPEL.

Sequel of the holy Gospel according to Luke.

Ch. XV. At that time: the publicans and sinners drew near unto him to hear him. And the Pharisees and Scribes murmured, saying: This man receiveth sinners and eateth with them. And he spoke to them this parable, saying: What man of you that hath a hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost until he find it? And when he hath found it, lay it upon his shoulders rejoicing: and coming home call together his friends and neighbours, saying to them: Eejoice with me, because I have found my sheep that was lost? I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon

Sequentia sancti Evangelii secundum Lucam.

Cap. XV.

In illo tempore, erant appropinquantes ad Jesum publicani, et peccatores, ut audirent ilium. Et murmurabant Pharissei, et Scribse, dicentes : Quia hie peccatores recipit, et manduoat cum illis. Et ait ad illos parabolam istam, dicens: Quis ex vobis homo, qui habet centum oves: et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam, quse perierat, donee inveniat eam? et cum invenerit eam, imponit in humeros suos gaudens: et veniens domum, convocat amicos, et vicinos, dicens illis: Congratulamini mihi quia inveni ovem meam quse perierat! Dico vobis quod ita gaudium erit in

coelo super uno peccatore ninety-nine just who need not

poenitentiam agente, quam penance. Or what woman

super nonaginta novem jus- having ten groats : if she lose

tis, qui non indigent poeni- one groat, doth not light a

tentia. Aut quse mulier ha- candle, and sweep the house,

bens drachmas decem, si and seek diligently until she

perdiderit drachmam unam, find it? And when she hath

nonne accendit lucernam, found it, call together her

et everrit domum, et quserit friends and neighbours, say

diligenter donee inveniat? ing: Eejoice with me, because

Et cum invenerit, convocat I have found the groat which

amicas et vicinas, dicens: I had lost? So I say to you,

Congratulamini mini quia there shall be joy before the

inveni drachmam, quam angels of God upon one sinner

perdideram! Ita dico doing penance,
vobis, gaudium erit coram
Angelis Dei super uno pec-
catore poenitentiam agente.

This parable of the Sheep that is carried back to the fold on the Shepherd's shoulders was a favourite one with the early Christians ; and they made representations of it at almost every turn. The same is put before us in to-day's Gospel, that our confidence may be strengthened in God's infinite mercy. It reminds us, in its own beautiful way, of our Lord Jesus; whom we contemplated, a few weeks back, ascending trium

{thantly into heaven, carrying thither, in his arms, the ost human family, which he had won back from Satan and death and sin. For, as St. Ambrose says, "who "is the Shepherd of our parable? It is Christ, who "carries thee, poor man, in his own Body, and has "taken all thy sins upon himself. The Sheep is one, "not by number, but by its kind. Rich Shepherd "this, of whose flock, all we human beings form but the "hundredth part! for he has the Angels, and Arch"angels, and Dominations, and Powers, and Thrones, "and all the rest,—all those other countless flocks, "whom he has left yonder up the mountain, that he "might run after the one Sheep he had lost."'

1 St. Amt). in Lucam, vii.

But it is from St. Gregory the Great that the 'Church, in her Matins of this Sunday, took the Commentary of this Gospel. And, in the sequel of that Homily, the holy Doctor gives us the explanation of the Parable of the Woman and the ten Groats. "He," says St. Gregory, "that is signified by the "Shepherd, is also meant by the Woman. Jesus is "God; he is the Wisdom of God. And because good "coin must bear the image of the king upon it, there"fore was it that the Woman lost her groat, when "Man, who had been created after God's image, "strayed from that image by committing sin. But, "the Woman lights a lamp; the Wisdom of God hath "appeared in human flesh. A lamp is a light which "burns in a vessel of clay; and Light in a vessel of "clay, is the Divinity in our flesh. It is of the vessel "of his Body, that this Wisdom says: My strength is "dried up like a potsherd.1 For, just as clay is made "hard by fire, so His strength was dried up like a "potsherd, because it has strengthened unto the glory "of his resurrection, in the crucible of sufferings, the

"Flesh which it (Wisdom) had assumed

"Having found the groat she had lost, the Woman "calleth together her friends and neighbours, saying: "' Rejoice with me! because I have found the groat "which I had lost.' Who are these friends and neigh"bours, if not the heavenly Spirits, who are so near to "divine Wisdom, by the favours they enjoy of the "ceaseless vision? But, we must not, meanwhile, "neglect to examine why this Woman, who represents "divine Wisdom, is described as having ten groats, one "of which she loses, then looks for, and again finds "it? We must know, then, that God made both <( Angels and Men, that they might know him; and "that having made both immortal, they were both '" made to the image of God. The Woman, then, had "ten groats, because there are nine orders of Angels, "and Man, who is to fill up the number of the elect, "is the tenth groat; he was lost by his sin, but was "found again, because Eternal Wisdom restored him, "by lighting the lamp, that is, by assuming his flesh, "and, through that, working wonderful works, which "led to his recovery."'

1Ps.xxi. 36.

The Offertory is an outpouring of gratitude and love for the God who dwelleth in Sion; he does not abandon them that seek him; he does not forget the poor man's prayer.

[blocks in formation]

The third Secret is left to the Priest's own choice.

1 S. Greg. Homil. xxxiv. in Evangelia.

The Preface is that appointed for all Sundays during the year, for which no proper one is fixed, either of the Time, or for a Feast. It is given in page 128.

The Communion-Anthem recalls to our minds, and with much appropriateness, the merciful teaching of to-day's Gospel, now that Eternal Wisdom has regained full possession of the last groat, by means of the sacred Banquet, which He Himself had given to the repentant prodigal.

COMMUNION.

I say to you: there is joy Dico vobis : gaudium est among the Angels of God over Angelis Dei super uno pecone sinner doing penance. catore posnitentiam agente.

POSTCOMMUNION.

May thy sacred mysteries, Sancta tua nos, Domine,

O Lord, which we have re- sumpta vivificent : et mise

ceived, give us life; and ricordise sempiternse prsepa

cleansing us from our sins, rent expiatos. Per Domi

make us worthy of thy eternal num. mercy. Through, etc.

SECOND POSTCOMMUNION.

May the oblation of this Mundet et muniat nos,

divine Sacrament, we beseech qusesumus, Domine, divini

thee, O Lord, both cleanse and Sacramenti munus oblatum,

defend us; and by the in- et intercedente beata Vir

tercession of Blessed Mary, gine Dei Genitrice Maria,

the Virgin-Mother of God, cum beato Joseph, cumque

of Blessed Joseph, of the beatis Apostolis tuis Petro

Blessed Apostles Peter and et Paulo, atque beato N. et

Paul, of Blessed N. and of all omnibus Sanctis, a cunctis

the Saints, free us from all nos reddat et perversitati

sin, and deliver us from all bus expiatos, et adversita

adversity. tibus expedites.

The third Postcommunion is left to the Priest's own choice.

« السابقةمتابعة »