SEXAGESIMA SUNDAY
Missa "Exsurge, quare obdormis"
PURPLE Vestments Semi-Double Observation
The three Sundays preceding Ash Wednesday are called SEPTUAGESIMA, SEXAGESIMA and QUINQUAGESIMA, which mean, respectively, the seventieth, sixtieth, and fiftieth day, that is, before Easter. They are mere names to correspond with the name of Lent (Quadragesima in Latin: fortieth); obviously they do not actually correspond with the period they indicate.
For forty days and forty nights rain fell on the earth, while the ark floated on the waters which rose above the mountain tops and covered them; and in this whirlpool all men were carried away "like stubble" (Gradual); only Noah and his companions in the ark remaining alive. Then God remembered them and at length the rain ceased. After some time, Noah opened the window of the ark and set free a dove, which returned with a fresh olive leaf and Noe understood that the waters no longer covered the earth. And God told him, "Go out of the ark, thou and thy wife, thy sons and the wives of thy sons with thee" (Communion). And the rainbow appeared as a sign of reconciliation between God and men.
That his story is related to the Paschal mystery is shown by the fact that the Church reads it on Holy Saturday; and this is how she herself applies it, in the Liturgy, to our Lord and His Church. "The just wrath of the Creator drowned the guilty world in the vengeful waters of the flood, only Noah being saved in the ark. But then the admirable power of love laved the world in blood." It was the wood of the ark which saved the human race and it is that of the Cross which in its turn, saves the world. "Thou alone," says the Church, speaking of the Cross, "hast been found worthy to be, for this shipwrecked world, the ark which brings safely into port." "The open door in the side of the ark by which those enter who are to escape from the Flood, and who represent the Church, are as is explained in the liturgy, a type of the mystery of redemption; for on the Cross our Lord had His sacred side open and from this gate of life, went forth the sacraments, giving true life to souls. Indeed the blood and water which flow from thence are symbols of the Eucharist and of Holy Baptism."
"0 God, who by water didst wash away the crimes of the guilty world, and by the overflowing of the deluge didst gave a figure of regeneration, that one and the same element might in a mystery be the end of vice and the origin of virtue: look, 0 Lord, on the face of Thy Church and multiply in her Thy regenerations, opening the fonts of baptism all over the world for the renovation of the Gentiles." "In the days of Noe," says St. Peter, "eight souls were saved by water, whereunto Baptism being of the like form, now saveth you also."
On Maundy Thursday, when the Bishop blesses the holy oil from the olive-tree which is to be used for the sacraments, he says : "When of old the crimes of the world were atoned for by the waters of the Flood, a dove foreshadowing the gift to come, announced by an olive-branch the return of peace to the earth. And this indeed is made clear by its effects in latter times : when the waters of baptism having washed away all guilt of sin, the unction of the oil makes us joyous and serene." The Blood of Christ is the blood of the New Covenant, which almighty God has made with man, through His Son. "Thou," cries the Church, "who by an olive-branch didst command the dove to proclaim peace to the world." Peace is often mentioned in the Mass which is the memorial of the Passion, "Pax Domini sit semper vobiscum." And we shall find the collect for Easter Friday, speaking of the Paschal Sacrament, as the seal of reconciliation between God and men.
Above all, however, in, his divinely appointed mission as father of all succeeding generations Noe is a figure of Christ. He was truly the second father of the human race and he remains the type of life continually renewed. We are told in the liturgy that the olive-branch by means of its foliage is a symbol of the prosperous fertility bestowed by almighty God upon Noe when he came forth from the ark, and the ark itself is called by St. Ambrose in today's office, the "seminarium," or nursery, that is, the place containing the seed of life which is to fill the world.
Now, Christ, much more than Noe, was the second Adam, peopling the world with a race of believing souls, faithful to God. On Holy Saturday, in the prayer following the second prophecy which is concerned with Noe, the Church humbly asks almighty God to "peacefully effect," by His eternal decree, "the work of human salvation," and to "let the whole world experience and see that what was fallen is raised up, what was old is made new," and that "all things are re-established, through Him from whom they received their first being, our Lord Jesus Christ." It was through the Word that God made the world in the beginning (last Gospel), and it is by the preaching of His Gospel that our Lord came to bring men to a new birth. "Being born again," says St. Peter, "not of corruptible seed, but incorruptible, by the word of God, who liveth and reigneth for ever... And this is the word which by the gospel hath been preached unto you."
From this we can see why today's Gospel is taken from the parable of the Sower, for "the seed is the word of God". If in Noah's days men perished, St. Paul tells us, it was because of their unbelief, while at the same time it was by faith that Noe "framed the ark… by the which be condemned the world, and was instituted heir of the justice which is by faith."
In the same way, those who believe in our Lord’s words will be saved. According to St. Augustine's exposition, "as there were three floors in the ark, so there are three different spiritual harvests".
In today's Epistle, St. Paul recounts all that he did and suffered in the course of preaching the faith to the Gentiles and indeed he, the Apostle to the Gentiles, was the outstanding preacher of the world. He is the "minister of Christ," that is, the one whom God had chosen to unfold to all nations the good news of the Incarnate Word. "Who will grant me," cries St. John Chrysostom, "to walk around St. Paul's body, to embrace his tomb, to behold the dust of that body which filled up what was lacking in Christ’s sufferings, which bore the marks of his wounds, which everywhere spread abroad, like good seed, the preaching of the Gospel?" The Roman Church has fulfilled this desire, in the case of her own children, by making a station on this day to the basilica of St. Paul-without-the-walls. "Through the Church's neophytes," we read in the liturgy, "the earth is renewed, and thus renewed, she brings forth fruit as it were from the dead!"
Every parish priest celebrates Mass for the people of his parish.
Sources: Saint Andrew Daily Missal and the Marian Missal , 1945
 This special feature, provided by John Gregory with the Haydock Commentary found at the bottom of each page of the Douay-Rheims Bible, With the type so small in most bibles, we publish it here in larger type in conjunction with the Epistle and Gospel for the Sunday Mass providing the cogent comprehensive Catholic Commentary penned by Father George Leo Haydock on the Douay-Rheims version of the New Testament. The commentary for Sexagesima Sunday addresses the importance of our having our roots firmly implanted in the fertile soil of the Faith. Our Lord illustrates that those not firmly nurtured will fall away when temptation and the sirens of the world, the flesh and the devil lure them from the straight and narrow path. St. Paul in his epistle reminds us that no one is immune from temptation for satan assailed him greatly, but with the assurance from the Lord that "My grace is sufficient for thee."
Epistle: 2 Corinthians 11: 19-33; 12: 1-9
19
For you gladly suffer the foolish; whereas yourselves are wise.
Commentary on Verse 19 I trust that you will permit me to speak in my own praise, since as wise as you are, you have permitted others, who have not greater wisdom than myself. And if it be folly to praise one's self, as you have pardoned them, I trust you will also pardon me. (Calmet)
20
For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
Commentary on Verse 20
Saint Paul still continues to speak ironically, that they will permit him to praise himself in his own justification, since they have permitted these false teachers to reduce them to bondage under the law, to devour their substance, and to behave haughtily to them, striking them on the face, & c. (Calmet)
21
I speak according to dishonor, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also.
Commentary on Verse 21 I speak according to dishonor, as if we had been weak in this part. The interpreters are divided on this verse; the sense seems to be, I speak what others took upon as dishonorable in us, that we had not the like authority over you as these false teachers, and therefore could not keep you in such subjection as they have done. But yet I must tell you, that wherein if any man is bold, I am bold also; that is, I have no less motives to domineer and boast, than they have. And then he proceeds to particulars. (Witham)
22
They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
23
They are the ministers of Christ (I speak as one less wise): I am more; in many more labors, in prisons more frequently, in stripes above measure, in deaths often.
Commentary on Verse 23 They are ministers of Christ: I am more. To wit, an apostle chosen and sent by Jesus Christ, appointed in a special manner to be the apostle of the Gentiles, your apostle. (Witham)
Missing 2 Corinthians 11: 24-33
1
If I must glory (it is not expedient indeed): but I will come to visions and revelations of the Lord.
Commentary on Verse 1 If I must glory. Saint Paul in the whole of this discourse shews the repugnance he had of speaking in his own praise, and that if he did it, it was only through constraint, and for the advantage of the Corinthians; as also to defend himself from his calumniators. (Calmet)
2
I know a man in Christ above fourteen years ago (whether in the body, I know not, or out of the body, I know not; God knoweth), such a one caught up to the third Heaven.
Commentary on Verse 2 I know a man, & c. He speaks of himself, as it were of a third person. - Whether in the body, I know not. If Saint Paul himself knew not, how can we pretend to decide, whether his soul was for some moments separated from his body, or in what manner he saw God. (Witham) - It appears that this took place about the period when the Holy Ghost commanded that he should be separated for the work whereunto he was called. (Acts 13: 2)
3
And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
4
That he was caught up into paradise, and heard secret words, which it is not granted to man to utter.
Commentary on Verse 4 Caught up into paradise. Saint Augustine and Saint Thomas Aquinas are of opinion that this third Heaven and paradise are the same place, and designate the abode of the blessed. In order to understand the language of the apostle, we must observe that the Hebrews distinguished three different heavens. The first comprised the air, the clouds, & c. as far as the fixed stars. The second included all the fixed stars; and the third was the abode of Angels, in which God Himself discovered His infinite glory, & c. The first is called in Scripture simply the heavens, the second the firmament, and the third the Heaven of heavens. (Calmet)
5
For such an one I will glory; but for myself I will glory nothing, but in my infirmities.
6
For though I should have a mind to glory, I shall not be foolish; for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
7
And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
8
For which thing thrice I besought the Lord, that it might depart from me.
9
And he said to me: My grace is sufficient for thee; for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
Commentary on Verse 7-9 A sting of my flesh, an angel, or a messenger of Satan, to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. Saint Augustine mentions this opinion, and does not reject it, in Psalm 98 tom. 4. page 1069.: In Psalm 130 page 1465. Saint Jerome also speaks of it in chapter 4 ad Galatas, tom. 4. page 274, Ed. Ben. But Saint Chrysostom, by the sting, and the angel of Satan, understands that opposition which Saint Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good. - Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. Saint Augustine seems to favour this exposition, in Psalm 58. Conc. 2. page 573. Saint Jerom e, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of Saint Gregory, lib. 23. moral. Tom. 1. page 747. and of many others. (Witham) - If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for His power is more evident in supporting man under the greatest trials, than in freeing him from the attacks. - Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is His grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner) - When I am weak. The more I suffer for Christ, the more I perceive the effects of His all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasion est. (Seneca) - Optimos nos esse dum infirmi sumus. (Pliny 7 ep. 26)
Gospel: St. Luke 8: 4-15
4
At that time, a very great multitude was gathered together, and hastened out of the cities unto Jesus. He spoke by a similitude.
5
The sower went out to sow his seed. And as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it.
6
And other some fell upon a rock: and as soon as it was sprung up, it withered away, because it had no moisture.
7
And other some fell among thorns, and the thorns growing up with it, choked it.
8
And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Saying these things, He cried out: He that hath ears to hear, let him hear.
Commentary on Verse 8 Ears to hear, let him hear, & c. i.e. he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ. For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life. (Tirinus)
9
And His disciples asked Him what this parable might be.
Commentary on Verse 9 After the multitude had left our divine Savior, His disciples wishing thoroughly to understand the meaning of His instructions, came to Him, and desired He would give them an explanation of the parable. (Tirinus)
10
To whom He said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see, and hearing may not understand.
11
Now the parable is this: The seed is the word of God.
12
And they by the way side are they that hear; then the devil cometh, and taketh the word out of their heart, lest believing they should be saved.
13
Now they upon the rock, are they who when they hear, receive the word with joy: and these have no roots; for they believe for a while, and in time of temptation, they fall away.
14
And that which fell among thorns, are they who have heard, and going their way, are choked with the cares and riches and pleasures of this life, and yield no fruit.
Commentary on Verse 14 The sense of the Greek test is: they produce no fruit that arrives at maturity. (Bible de Vence)
15
But that on the good ground, are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.
Go to the ORDINARY OF THE HOLY MASS MASS OF THE CATECHUMENS
Missa "Exsurge"
INTROIT: Psalm 43: 23-26
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Exsurge, quare obdormis, Domine? exsurge, et ne repellas in finem. Quare faciem tuam avertis, oblivisceris tribulationem nostram? adhaesit in terra venter noster : exsurge, Domine, adjuva nos et libera nos. (Ps. 43: 2) Deus, auribus nostris audivimus : patres nostri annuntiaverunt nobis. V. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen.
Repeat Exsurge, quare obdormis...
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Arise, why sleepest Thou, O Lord? arise, and cast us not off to the end. Why turnest Thou Thy face away, and forgettest our trouble? our belly hath cleaved to the earth : arise, O Lord, help us and deliver us. (Ps. 43: 2 ) ) We have heard, O God, with our ears: our fathers have declared to us.
v. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen.
Repeat Arise, why sleepest...
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Return to the ORDINARY OF THE HOLY MASS - Note from Septuagesima Sunday to Maundy Thursday there is no Gloria THE MASS OF THE CATECHUMENS
COLLECT
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Dominus vobiscum. R. Et cum spiritu tuo. Oremus. Deus, qui conspicis, quia ex nulla nostra actione confidimus : concede propitius ; ut contra adversa omnia, Doctoris gentium protectione muniamur. Per Dominum nostrum Jesum Christum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.
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The Lord be with you. R. And with thy spirit. Let us pray.
O God, who seest that we put not our trust in anything that we do; mercifully grant that by the protection of the Doctor of the Gentiles we may be defended against all adversity. Through Jesus Christ our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God
Forever and ever.
R.Amen.
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EPISTLE: 2 Corinthians 11: 19-33; 12: 1-9
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Lectio Epistolae beati Pauli Apostoli ad Corinthios. Fratres: Libenter suffertis insipientes : cum sitis ipsi sapientes. Sustinetis enim si quis vos in servitutem redigit, quis vos in servitutem redigit, si uis devorat, si quis accipit, si quis extollitur, si quis in faciem vos caedit. Secundum ignobiliatatem dico, quasi nos infirmi fuermus in hac parte. In quo quis audet (in insipientia dico) audio et ego. Hebraei sunt, et ego : Israeli-sunt, et ego : Semen Abrahae sunt, et ego : Ministri Christi sunt (ut minus sapiens dico) plus ego : in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter. A Judaeis quinquies quadragenas, una minus, accepi. Ter virgis caesus sum, semel lapidatus sum, ter naufragium feci, nocte et die in profundo maris fui : in itinerbus saepe periculis fluminum, periculis latorum, perciculis ex genere, periculis ex gentibus, periculis in civitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus : in abore et aerumma, in vigiliis multis, in fame et siti, in jejuniis multis, in frigore et nuditate : praeter illa quae extrinsecus sunt, instantia mea quotidiana,, sollicitudo omnium Ecclesiarum. Quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror? Si gloriari Oportet: quae infirmiatis meae sunt, gloriabor. Deus et Pater Domini nostri Jesu Christi, qui est benedictus in saecula, scit quod non mentior. Damasci praepositus gentis. Aretae regi, custodiebatr civitatem Damascenorum, ut me comprehenderet : et per fenestram in sporta dimissus sum per murum, et sic effugi manus ejus. Si gloriari oporet (non expedit quidem), veniam autem ad visions, et revelations Domini. Scio hominem in Christo ante annos quatuordecim, sive in corpus nescio, Desu scit, raptum hujusmodi usque ad tertium caelum. Et scio hujusmodi hominem, sive in corpore, sive extra corpus nescio, Deus scit : quoniam raptus est in paradisum, et audivit arcane verba, quae non licet homini loqui. Pro hujusmodi gloriabor : pro me autem Nihil gloriabor, nisi in infirmitatibus meis. Na, et si voluero gloriari, non ero insipiens: veritatemm enim dicam : parco autem, ne quis me existimet supra id quod videt in me, aut aliquid audit ex me. Et ne magnitude, revelationem extollat me, datus est mihi simulus carnis meae, angelus satanae, qui me colaphizet. :Propter quod ter Dominum rogavi, ut discedderet a me: et dixit mihi : Sufficit tibi gratia mea : nam virtus in infirmatitate perficitur. Libenter igituor gloriabor in infirmantatibus meis, ut inhabiet in me virtus Christi.
Deo Gratias.
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Lesson from the Epistle of blessed Paul the Apostle to the Corinthians. Brethren: you gladly suffer the foolish : whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face. I speak according to dishonor, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also. They are Hebrews, so am I. They are Israelites, so am I. They are the seed of Abraham, so am I. They are the ministers of Christ (I speak as one less wise), I am more: in many ore labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes save one. Thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea : in journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren : in labor and painfulness, in much watching, in hunger and cold and nakedness; : besides those thing which are without, my daily instance, the solicitude for all the churches. Who is weak, and I am not weak? who is scandalized, and I am not on fire? If I must needs glory, I will glory of the things that concern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not. At Damascus the governor of the nation under Aretas the king guarded the city of the Damascenes, to apprehend me : and through a window in a basked was I let down by the wall, and so escaped his hands. If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord. I know a man in Christ about fourteen years ago, whether in the body I know not, of out of the body I know not, God knoweth; such a one caught up to the third heaven. And I know such a man, whether in the body or out of the body I know not, God knoweth: that he was caught up unto paradise, and heard secret words which it is not granted to man to utter. For such an one I will glory: but for myself I will glory nothing but in my infirmities. For though I should have a mind to glory, I shall not be foolish : for I will say the truth : but I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me. And lest the greatness of the revelations should exalt me, thee was given ne a sting of my flesh, an angel of satan, to buffet me. For which thing, thrice I besought the Lord that it might depart from me. And He said to me; My grace is sufficient for thee, for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
Thanks be to God.
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NOTE: From Septuagesima to Ash Wednesday the Tract is said only on Sundays and Feast Days. On Ferias when the Mass of the Sunday is said, the Gradual is said without the Tract or Alleluia.
GRADUAL Psalm 82: 19, 14
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Sciant gentes, quoniam nomen tibi Deus : tu solus Altissimus super omnen terram. V. Deus meus, pone ilos ut rotam, et sicut stipulam ante facient.
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Let the Gentiles know that God is Thy name : Thou alone are the most High over all the earth. V. O my God, make them like a wheel, and as stubble before the wind.
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TRACT : Psalm 59: 4, 6
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Commovisti, Domine, terram, et conturbasti eam. V. Sana contritiones ejus, quia mota est. V. Ut fugiant a facie arcus : ut liberentur electi tui.
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Thou hast moved the earth, O Lord, and hast troubled it. V. Heal Thou the breaches thereof, for it has been moved. V. That they may flee from before the bow : that Thine elect may be delivered.
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GOSPEL: Luke 8: 4-15
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Dominus vobiscum.
R. Et cum spiritu tuo.
Sequentia sancti Evangelii secundum Lucam.
R.Gloria tibi, Domine Sequentia sancti Evangelii secundum Lucam. In illo tempore : Cum turba plurima convenirent, et de civitatibus properarent ad Jesum, dixit per similtudinem : 'Exiit, qui seminat, seminare, semen suum : et dum seminat, aliud cecidit secus viam, et conculcatum, est, et volucres caeli comederunt ilud. Et aliud cecidit supra petram : et natum aruit, quia non habebat humorem. Et aliud cecidit inter spinas, et simul exorate spinae credidit in terram bonam : et ortum fecit fructum centuplum.' Haec dicens, clamabar: 'Qui habet aures audiendi, audiat.' Interrogabant autem eum discipuli ejus, quae esset haec parabola. Quibus ipse dixit: 'Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis : ut videntes non videant, et audientes non intelligent. Est autem haec parabola : Semen est verbum Dei. Qui autem secus viam hi sunt qui audiunt : deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant. Nam qui supra petram. qui cum audierint, cum gaudio suscipiunt verbum : et hi radices non habent : qui ad tempus credunt, et in tempore atentationis recedunt. Qod autem in spinas cecidit : hi sunt, qui auderunt, et a solicitudinibus, et divitiis, et voluptatibus vitae Euntes, suffocantur, et non referent fructum. Quod autem in bonam terram : hi sunt, qui in corde bono et optimo audientes verbum retinent, et fructum afferent in patientia.'
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The Lord be with you.
R. And with thy spirit.
The continuation of the holy Gospel according to Luke. R. Glory to Thee, O Lord
At that time, when a very great multitude was gathered together and hastened out of the cities unto Jesus, He spoke by a similitude: 'The sower went out to sow his seed: and as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it. And other some fell upon a rock: and as soon as it was sprung up, it withered away, because it had no moisture. And other some fell among thorns, and the thorns growing up with it choked it. And other some fell upon good ground: and being sprung up yielded fruit a hundredfold.' Saying these things, He cried out:'He that hath ears to hear, let him hear.' And His disciples asked Him what this parable might be. To whom He said: 'To you it is given to know the mystery of the kingdom of God, but to the rest in parables : that seeing they may not understand. Now the parable is this: The seed is the word of God. And they by the wayside are they that hear: then the devil cometh and taketh the word out of their heart, lest believing they should be saved. Now they upon the rock are they who, when they hear, receive the word with joy; and these have no roots: for they believe for a while, and in time of temptation they fall away. And that which fell among thorns are they who have heard and, going their way, are choked with the cares and riches and pleasures of this life, and yield no fruit. But that on the good ground are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.'
Praise be to Christ
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Go to Father Louis Campbell's SUNDAY SERMON
Return to the ORDINARY OF THE HOLY MASS THE CREDO
OFFERTORY: Psalm 16: 5-7
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Dominus vobiscum.
R. Et cum spiritu tuo.
Perfice gressus meos in semitis tuis, ut non moveantur vestgia mea : inclina aurem tuam, et Exaudi verba mea : miriffca misericordias tuas, qui salvos facis sperantes in te, Domine.
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The Lord be with you.
R. And with thy spirit.
Perfect Thou my goings in Thy paths, that my footsteps be now moved : incline Thy ear, and hear my words : show forth Thy wonderful mercies, Thou who savest them that trust in Thee, O Lord.
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Return to the ORDINARY OF THE HOLY MASS THE OFFERTORY
SECRET
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Dominus vobiscum.
R. Et cum spiritu tuo.
Oblatum tii, Domine, sacrificium vivificet nos semper, et muniat. Per Dominum nostrum Jesum Christum, Filius tuus Dominus noster, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus. Per omnia saecula saeculorum. R. Amen.
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The Lord be with you.
R. And with thy spirit.
May the sacrifice offered to Thee, O Lord, ever quicken and protect us. Through our Lord Jesus Christ Thy Son. Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God. Forever and ever. R.Amen.
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PREFACE of the Most Holy Trinity
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Dominus vobiscum.
R. Et cum spiritu tuo.
Sursum corda.
R.Habemus ad Dominum.
Gratias agamus Domino Deo nostro.
R. Dignum et justum est.
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancta, Pater omnipotens, aeterne Deus. Qui cum unigenito Filio: tuo et Spiritu Sancto, unus es Deus, unus es Dominus: non in uninus singularitate personae, sed in unius Trinitae substantiae. Quo denim de tua Gloria, revelante te, credimus, hoc de Filio tuo, hod de Spiritu Sancto, sine differentia discretionis sentimus. Ut in confessione verare, sempitiernaeque Deitatis, et in personis proprietas, et in essential unitas, et in majestate adoretur aequalitas. Quam laudant Angeli atque Archangeli, Cherubim, quoque ac Seraphim: qui non cessant clamare quotodie, una voce dicentes:
SANCTUS, SANCTUS, SANCTUS...
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The Lord be with you.
R. And with thy spirit.
Lift up your hearts.
R.We have lifted them up to the Lord.
Let us give thanks to the Lord our God.
R. It is meet and just.
It is truly meet and just, right and for our salvation, that we should at all times and in all places, give thanks unto Thee, O holy Lord, Father almighty, ever-lasting God: Who, together with Thine only-begotten Son, and the Holy Ghost, are one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out with one voice saying:
HOLY, HOLY, HOLY...
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Return to the ORDINARY OF THE HOLY MASS THE CANON OF THE MASS
COMMUNION: Psalm 42: 4
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Dominus vobiscum.
R. Et cum spiritu tuo.
Introibo ad altare Dei, ad Deum qui laetificat juventum meam.
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The Lord be with you.
R. And with thy spirit.
I will go in to the altar of God, to God Who giveth joy to my youth.
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POSTCOMMUNION
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Dominus vobiscum.
R. Et cum spiritu tuo.
Oremus.
Supplices te rogamus, Omnipotens Deus : ut quos tuis reficis sacramentis, tibi etiam placitis moribus dignanter deservire concedas.
Per Dominum nostrum Jesum Christum. Qui vivis et regnas in cum Deo Patri in unitate Spiritus Sancti, Deus, unum Deum.
Per omnia saecula saeculorum.
R. Amen.
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The Lord be with you.
R. And with thy spirit.
Let us pray.
We humbly beseech Thee, almighty God to grant that they whom Thou refreshest with Thy sacraments may serve Thee worthily by a life well pleasing unto Thee.
Through our Lord Jesus Christ, Who livest and reignest, with God the Father, in the unity of the Holy Ghost, one God
For ever and ever.
R. Amen.
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Return to the ORDINARY OF THE HOLY MASS CONCLUSION OF THE HOLY MASS
SEXAGESIMA SUNDAY
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