AD COMPLETORIUM
Complin is the ende of the day, & in the ende of our lyfe we have the moste nede of Our Lady's helpe, and therfore in all these houres we ought to do her worship & praysyng. Also the paynes that Our Lorde Ihesu Crist suffered in His Holy Passion in all these vii houres, as is before said, Our Lady His Mother sufferyd the same paynes in her hearte by compassion, & therfore it is convenient to prayse her & do her service in all the same houres.'
[From The Myroure of Oure Ladye, 15th century]
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| The Entombment. Willem Vrelant, early 1460s. Getty Center [Public domain] |
V. Ave María, [grátia plena * Dóminus tecum.
V. Hail, Mary, full of grace. * the Lord is with thee.
R. Benedícta tu * in muliéribus, et benedíctus fructus ventris tui.]
R. Blessed art thou among women, * and blessed is the fruit of thy womb.
V. Convérte nos, ☨ (Sign of cross over heart) Deus, salutáris noster.
V. Turn us then, ☨ O God, our saviour:
R. Et avérte iram tuam a nobis.
R. And let thy anger cease from us.
V. Deus ☩ (Large sign of the cross) in adjutórium meum inténde.
V. O God, ☩ come to my assistance;
R. Dómine, ad adjuvándum me festína.
R. O Lord, make haste to help me.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Alleluia.
Allelúia.
Psalmus 128
Saepe expugnaverunt. The church of God is invincible: her persecutors come to nothing.
Canticum graduum. Saepe expugnavérunt me a juventúte mea, dicat nunc Israël;
Often have they fought against me from my youth, let Israel now say.
saepe expugnavérunt me a juventúte mea; étenim non potuérunt mihi.
Often have they fought against me from my youth: but they could not prevail over me.
Supra dorsum meum fabricavérunt peccatóres; prolongavérunt iniquitátem suam.
The wicked have wrought upon my back: they have lengthened their iniquity.
Dóminus justus concídit cervíces peccatórum.
The Lord who is just will cut the necks of sinners:
Confundántur, et convertántur retrórsum omnes qui odérunt Sion.
Let them all be confounded and turned back that hate Sion.
Fiant sicut foenum tectórum, quod priúsquam evellátur exáruit,
Let them be as grass on the tops of houses: which withered before it be plucked up:
de quo non implévit manum suam qui metit, et sinum suum qui manípulos cólligit.
Wherewith the mower filleth not his hand: nor he that gathereth sheaves his bosom.
Et non dixérunt qui praeteríbant : Benedíctio Dómini super vos. Benedíximus vobis in nómine Dómini.
And they that have passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Psalmus 129
De profundis. A prayer of a sinner, trusting in the mercies of God. The sixth penitential psalm.Canticum graduum. De profúndis clamávi ad te, Dómine; Dómine, exaudi vocem meam.
Out of the depths I have cried to thee, O Lord:Lord, hear my voice.
Fiant aures tuae intendéntes in vocem deprecatiónis meae.
Let thy ears be attentive to the voice of my supplication.
Si iniquitátes observáveris, Dómine, Dómine, quis sustinébit?
If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
Quia apud te propitiátio est; et propter legem tuam sustínui te, Dómine.
For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord.
Sustínuit ánima mea in verbo ejus;
My soul hath relied on his word:
sperávit ánima mea in Dómino.
My soul hath hoped in the Lord.
A custódia matutína usque ad noctem, speret Israël in Dómino;
From the morning watch even until night, let Israel hope in the Lord.
quia apud Dóminum misericórdia, et copiósa apud eum redémptio.
Because with the Lord there is mercy: and with him plentiful redemption.
Et ipse rédimet Israël ex ómnibus iniquitátibus ejus.
And he shall redeem Israel from all his iniquities.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Psalmus 130
Domine, non est. The prophet's humility.Canticum graduum David.
Dómine, non est exaltátum cor meum, neque eláti sunt óculi mei,
Lord, my heart is not exalted: nor are my eyes lofty.
neque ambulávi in magnis, neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
Si non humíliter sentiébam, sed exaltávi ánimam meam;
If I was not humbly minded, but exalted my soul:
sicut ablactátus est super matre sua, ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul.
Speret Israël in Dómino, ex hoc nunc et usque in saeculum.
Let Israel hope in the Lord, from henceforth now and for ever.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Hymnus
Mémento, rerum Cónditor,
Nostri quod olim córporis
Sacrata ab alvo Vírginis
Nascéndo formam súmpseris.
Remember, O creator Lord,María Mater grátiæ,
That in the Virgin’s sacred womb
Thou wast conceived, and of her flesh
Didst our mortality assume.
Dulcis parens cleméntiae (Mater misericórdiæ),
Tu nos ab hoste prótege,
Et mortis hora súscipe.
Mother of grace, O Mary blest,Jesu tibi sit glória (Glória tibi, Dómine),
To thee, sweet fount of love, we fly;
Shield us through life, and take us hence
To thy dear bosom when we die.
Qui natus es de Vírgine,
Cum Patre, et almo Spíritu,
In sempitérna sæcula.
Amen
O Jesu, born of Virgin brightDuring the year
Immortal glory be to thee;
Praise to the Father infinite,
And Holy Ghost eternally.
Amen.
Capitulum: The Little Chapter (Ecclesiasticus 24:24)
Ego mater pulchræ dilectiónis, et timóris, et agnitiónis, et sanctæ spei.
I am the mother of fair love, and of fear, and of knowledge, and of holy hope.
R. Deo grátias.
R. Thanks be to God.
V. Ora pro nobis, sancta Dei Génitrix.
V. Pry for us, O Holy Mother of God.
R. Ut digni efficiamur promissionibus Christi.
R. That we may be made worthy of the promises of Christ.
During Advent
Capitulum: The Little Chapter (Isaiah 7, 14-15)
Ecce virgo concípiet, et páriet fílium, et vocábitur nomen eius Emmanuel: Butýrum, et mel comédet, ut sciat reprobáre malum, et elígere bonum.
Behold a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel: he shall eat butter and honey, that he may know to refuse evil, and choose good.
R. Deo grátias.
R. Thanks be to God.
V. Angelus Dómini nuntiávit Maríae.
V. The Angel of our Lord brought word to Mary.
R. Et concépit de Spíritu Sancto.
R. And she was conceived of the holy Ghost.
Ant. Sub tuum præsídium [* confugímus, sancta Dei Génitrix: nostras deprecatiónes ne despícias in necessitátibus, sed a perículis cunctis líbera nos semper, Virgo glóriosa et benedícta.]
Ant. We take refuge * under thy protection, O holy Mother of God! Despise not our supplications in our need, but deliver us alway from all dangers, O Virgin, glorious and blessed!
After Christmas
Capitulum: The Little Chapter (Ecclesiasticus 24)
Ego Mater pulchrae dilectiónis, et timoris, et agnitiónis, et sanctae spei.
I am the mother of beautiful love, and of fear, and of greatness, and of holy hope.
R. Deo grátias.
R. Thanks be to God.
V. Ora pro nobis sancta Dei Génitrix.V. Pray for us holy mother of God.
R. Ut digni efficiámur promissiónibus Christi.R. That we may be made worthy the promises of Christ.
During the year
Ant. Sub tuum præsídium * [confugímus, sancta Dei Génitrix: nostras deprecatiónes ne despícias in necessitátibus, sed a perículis cunctis líbera nos semper, Virgo glóriosa et benedícta.]
Ant. We take refuge * under thy protection, O holy Mother of God! Despise not our supplications in our need, but deliver us alway from all dangers, O Virgin, glorious and blessed!
During Eastertide
Ant. Regína coeli, [laetáre, allelúia: Quia quem meruísti portáre, allelúia: Resurréxit sicut dixit, allelúia: Ora pro nobis Deum, allelúia.]
Ant. O Queen of heaven rejoice! alleluia: For He whom thou didst merit to bear, alleluia, Hath arisen as he said, alleluia. Pray for us to God, alleluia.
During Advent
Ant. Spíritus Sanctus [in te descéndet María: ne tímeas: habébis in útero Fílium Dei, Allelúia.]
Ant. The Holy Ghost shall descend into thee O Mary, fear not, thou shalt have in thy womb the son of God, Alleluia.
After Christmas
Ant. Magnum hereditátis mystérium, [templum Dei factus est úterus, nésciens virum: non est pollútus ex ea carnem assúmens: omnes gentes vénient, diéntes, Glória tibi Dómine.]
Ant. A great mystery of heritage, the womb that never knew man, is made the temple of the holy Ghost: he is not polluted by taking flesh of her: all nations shall come, saying: glory be to thee o Lord. Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us.
Canticum Simeonis : The Canticle of Simeon (Luke 2, 29-32)
Nunc dimíttis ☩ (Large sign of the cross) servum tuum, Dómine, * secúndum verbum tuum in pace:
Now thou dost dismiss thy servant, O Lord, ☩ * according to thy word in peace;
Quia vidérunt óculi mei * salutáre tuum,
Because my eyes have seen * thy salvation,
Quod parásti * ante fáciem ómnium populórum,
Which thou hast prepared * before the face of all peoples:
Lumen ad revelatiónem Géntium, * et glóriam plebis tuæ Israël.
A light to the revelation of the Gentiles, * and the glory of thy people Israel.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
During the year
Ant. Sub tuum præsídium * confugímus, sancta Dei Génitrix: nostras deprecatiónes ne despícias in necessitátibus, sed a perículis cunctis líbera nos semper, Virgo glóriosa et benedícta.
Ant. We take refuge * under thy protection, O holy Mother of God! Despise not our supplications in our need, but deliver us alway from all dangers, O Virgin, glorious and blessed!
During EastertideKyrie eléison. Christe eléison. Kyrie eléison.
Ant. Regína coeli, [laetáre, allelúia: Quia quem meruísti portáre, allelúia: Resurréxit sicut dixit, allelúia: Ora pro nobis Deum, allelúia.]
Ant. O Queen of heaven rejoice! alleluia: For He whom thou didst merit to bear, alleluia, Hath arisen as he said, alleluia. Pray for us to God, alleluia.
Lord have mercy, Christ have mercy, Lord have mercy.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee.
Orémus.
Let us pray.
Beátæ et gloriósæ sempérque Virginis Maríæ, quaésumus, Dómine, intercéssio gloriósa nos prótegat: et ad vitam perdúcat ætérnam. Per Christum, Dóminum Nostrum.
We beseech Thee, O Lord, that the heavenly intercession of the ever-glorious and blessed Virgin Mary may protect us, and conduct us to eternal life, through Christ our Lord.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee.
V. Benedicámus Dómino.
V. Let us bless the Lord.
R. Deo grátias.
R. Thanks be to God.
Benedíctio : Blessing
Benedícat et custódiat nos omnípotens et miséricors Dóminus ☩ Pater, et Fílius et Spíritus Sanctus.
R. Amen.
May the almighty and merciful Lord, ☩ Father, and Son, and Holy Ghost, bless and preserve us.
R. Amen.
________________________________________________________________________________
During Advent
Ant. Spíritus Sanctus in te descéndet María: ne tímeas: habébis in útero Fílium Dei, Allelúia.
Ant. The Holy Ghost shall descend into thee O Mary, fear not, thou shalt have in thy womb the son of God, Alleluia.
Kyrie eléison. Christe eléison. Kyrie eléison.
Lord have mercy, Christ have mercy, Lord have mercy.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee.
Orémus.
Let us pray.
Deus, qui de beátae Maríae Vírginis útero, verbum tuum Ángelo nuntiánte, carnem suscípere voluísti: praesta suppícibus tuis, ut qui vere eam Genitrícem Dei crédimus: eius apud te intercessiónibus adiuvémur. Per eúndem Dóminum nostrum Iesum Christum Fílium tuum: Qui tecum vivit et regnat in unitáte Spíritus sancti Deus, per ómnia saecula saeculórum.
O God, which wouldst thy word, should take flesh, of the womb of blessed Mary the virgin, the angel declaring it, grant unto us thy suppliants, that we which truly do believe her to be the mother of God: may be by her intercessions holpen with thee. Through the same Lord Jesus Christ thy son: who liveth and reigneth, God, with thee, in the unity of the holy Ghost, world without end.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat
R. And let my cry come unto Thee
.
V. Benedicámus Dómino.
V. Let us bless the Lord.
R. Deo grátias.
R. Thanks be to God.
Benedíctio : Blessing
Benedícat et custódiat nos omnípotens et miséricors Dóminus ☩ Pater, et Fílius et Spíritus Sanctus.
R. Amen.
May the almighty and merciful Lord, ☩ Father, and Son, and Holy Ghost, bless and preserve us.
R. Amen.
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After Christmas
Ant. Magnum hereditátis mystérium templum dei factus est úterus nésciens virum non est pollútus ex ea carnem assúmens omnes gentes vénient dicéntes: Glória tibi Dómine.
Ant. A great mystery of heritage, the womb that never knew man, is made the temple of the holy Ghost: he is not polluted by taking flesh of her: all nations shall come, saying: glory be to thee o Lord.
Kyrie eléison. Christe eléison. Kyrie eléison.
Lord have mercy, Christ have mercy, Lord have mercy.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee.
Orémus.
Let us pray.
Deus, qui salútis ætérnae, beátæ Maríæ virginitáte fœcúnda, humáno géneri præmia praestitísti: tríbue, quæsumus; ut ipsam pro nobis intercédere sentiámus, per quam merúimus auctórem vitæ suscípere, Dóminum nostrum Jesum Christum Fílium tuum: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus per ómnia sæcula sæculórum.
O God, Who, by the fruitful virginity of the Blessed Mary, hast given unto mankind the rewards of everlasting life; grant, we beseech thee, that we may continually feel the might of her intercession through whom we have worthily received the Author of our life, our Lord Jesus Christ, thy Son: Who livest and reignest with God the Father, in the unity of the Holy Spirit, one God, world without end.
R. Amen.
R. Amen.
V. Dómine, exáudi oratiónem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te véniat
R. And let my cry come unto Thee
.
V. Benedicámus Dómino.
V. Let us bless the Lord.
R. Deo grátias.
R. Thanks be to God.
Final Antiphons of the Blessed Virgin, according to the time.
From Vespers of the Saturday before the first Sunday of Advent until Vespers of the 2nd of February, inclusively.ALMA Redemptoris Mater, quae pervia caeli
Porta manes, et stella maris, succurre cadenti,
Surgere qui curat, populo: tu quae genuisti,
Natura mirante, tuum sanctum Genitorem
Virgo prius ac posterius, Gabrielis ab ore
Sumens illud Ave, peccatorum miserere.
MOTHER of Christ, hear thou thy people's cry
Star of the deep and Portal of the sky!
Mother of Him who thee made from nothing made.
Sinking we strive and call to thee for aid:
Oh, by what joy which Gabriel brought to thee,
Thou Virgin first and last, let us thy mercy see.
Tempus Adventus : During Advent
V. Angelus Domini nuntiavit Mariae.
R. Et concepit de Spiritu Sancto.
V. The Angel of the Lord announced unto Mary.
R. And she conceived by the Holy Spirit.
Orémus
Let us pray
Grátiam tuam, quaesumus, Dómine, méntibus nostris infúnde: ut qui, Angelo nuntiánte, Christi Fílii tui incarnatiónem cognóvimus; per passiónem eius et crucem, ad resurrectiónis glóriam perducámur. Per eúndem Christum Dóminum nostrum. Amen.
Pour forth, we beseech Thee, O Lord, Thy grace into our hearts: that as we have known the incarnation of Thy Son Jesus Christ by the message of an Angel, so too by His Cross and passion may we be brought to the glory of His resurrection. Through the same Christ our Lord. Amen.
Donec Purificatio From Christmas Eve until the Purification
V. Post partum, Virgo invioláta permansísti.
R. Dei Génitrix, intercéde pro nobis.
V. After childbirth thou didst remain a virgin.
R. Intercede for us, O Mother of God.
Orémus
Let us pray
Deus, qui salútis aetérnae, beátae Maríae virginitáte fecúnda, humáno géneri praemia praestitísti: tríbue, quaesumus; ut ipsam pro nobis intercédere sentiámus, per quam merúimus auctórem vitae suscípere, Dóminum nostrum Iesum Christum, Fílium tuum. Amen.
O God, who, by the fruitful virginity of blessed Mary, hast bestowed upon mankind the reward of eternal salvation: grant, we beseech Thee, that we may experience her intercession, through whom we have been made worthy to receive the author of life, our Lord Jesus Christ, Thy Son. Amen.
V. Divínum auxílium máneat semper nobíscum.
R. Amen.
V. May the divine assistance remain always with us.
R. Amen.
From Compline on the 2nd of February until None on Holy Saturday, inclusively.
AVE, Regína caelórum,
Ave, Dómina Angelórum:
Salve, radix, salve, porta,
Ex qua mundo lux est orta:
HAIL, O Queen of Heav'n enthron'd,
Hail, by angels Mistress own'd
Root of Jesse, Gate of morn,
Whence the world's true light was born.
Gaude, Virgo gloriósa,
Super omnes speciósa,
Vale, o valde decóra,
Et pro nobis Christum exora.
Glorious Virgin, joy to thee,
Loveliest whom in Heaven they see,
Fairest thou where all are fair!
Plead with Christ our sins to spare.
V. Dignáre me laudáre te, Virgo sacráta.
R. Da mihi virtútem contra hostes tuos.
V. Allow me to praise thee, holy Virgin.
R. Give me strength against thy enemies.
Orémus
Let us pray
Concéde, miséricors Deus, fragilitáti nostrae praesídium; ut, qui sanctae Dei Genitrícis memóriam ágimus; intercessiónis eius auxílio, a nostris iniquitátibus resurgámus. Per eúndem Christum Dóminum nostrum. Amen.
Grant, O merciful God, to our weak natures Thy protection, that we who commemorate the holy Mother of God may, by the help of her intercession, arise from our iniquities. Through the same Christ our Lord. Amen.
V. Divínum auxílium máneat semper nobíscum.
R. Amen.
V. May the divine assistance remain always with us.
R. Amen.
From Vespers of Holy Saturday until None of Saturday after Pentecost, inclusively.
Regína caeli, laetáre, allelúia:
Quia quem meruísti portáre, allelúia,
Resurréxit sicut dixit, allelúia.
Ora pro nobis Deum, allelúia.
O Queen of heaven rejoice! alleluia:
For He whom thou didst merit to bear, alleluia,
Hath arisen as he said, alleluia.
Pray for us to God, alleluia.
V. Gaude et laetáre, Virgo María, allelúia,
R. Quia surréxit Dóminus vere, allelúia.
V. Rejoice and be glad, O Virgin Mary, alleluia.
R. Because the Lord is truly risen, alleluia.
Orémus
Let us pray
Deus, qui per resurrectiónem Fílii tui, Dómini nostri Iesu Christi, mundum laetificáre dignátus es: praesta, quaesumus; ut, per eius Genitrícem Vírginem Maríam, perpétuae capiámus gáudia vitae. Per eúndem Christum Dóminum nostrum. Amen.
O God, who gave joy to the world through the resurrection of Thy Son, our Lord Jesus Christ; grant, we beseech Thee, that through His Mother, the Virgin Mary, we may obtain the joys of everlasting life. Through the same Christ our Lord. Amen.
V. Divínum auxílium máneat semper nobíscum.
R. Amen.
V. May the divine assistance remain always with us.
R. Amen.
From the first Vespers of the Feast of the Holy Trinity to None of the Saturday before the first Sunday of Advent, inclusively.
SALVE, Regína, mater misericórdiae, vita, dulcédo, et spes nostra, salve. Ad te clamámus éxsules fílii Hevae. Ad te suspirámus, geméntes et flentes in hac lacrimárum valle.
Eia, ergo, advocáta nostra, illos tuos misericórdes óculos ad nos convérte. Et Iesum, benedíctum fructum ventris tui, nobis post hoc exsílium ostende.
O clemens, O pia, O dulcis Virgo María. Amen.
HAIL holy Queen, Mother of mercy, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears.Turn then, most gracious Advocate, thine eyes of mercy toward us. And after this our exile show unto us the blessed fruit of thy womb, Jesus.
O clement, O loving, O sweet Virgin Mary. Amen.
V. Ora pro nobis, sancta Dei Génitrix.
V. Pray for us, O Holy Mother of God.
R. Ut digni efficiámur promissiónibus Christi.
R. That we may be made worthy of the promises of Christ.
Orémus
Let us pray
Omnípotens sempitérne Deus, qui gloriósae Vírginis Matris Maríae corpus et ánimam, ut dignum Fílii tui habitáculum éffici mererétur, Spíritu Sancto cooperánte, praeparásti: da, ut cuius commemoratióne laetámur; eius pia intercessióne, ab instántibus malis, et a morte perpétua liberémur. Per eundem Christum Dóminum nostrum.
Almighty, everlasting God, who by the cooperation of the Holy Spirit, didst prepare the body and soul of the glorious Virgin-Mother Mary to become a worthy dwelling for Thy Son; grant that we who rejoice in her commemoration may, by her loving intercession, be delivered from present evils and from the everlasting death. Amen.
R. Amen.
R. Amen.
Divínum auxílium máneat semper nobíscum.
R. Amen.
R. Amen.
Pater. Ave. Credo.
Continue to Prayers after the Office
Notes on Psalms 128, 129 & 130
Psalm 128
[1] Canticum graduum. Saepe expugnavérunt me a juventúte mea, dicat nunc Israël;
Often have they fought against me from my youth, let Israel now say.
God’s people, in trouble, console themselves by the reflection that troubles and difficulties are nothing new to them, and that, through God’s assistance, they have always got through them. This applies to the Jews, and the repeated attacks of the neighbouring nations, while the temple and the city were being rebuilt; and it also applies to the Church of Christ, that scarcely ever had a moment’s respite from the assaults of pagans, heretics, or bad Christians. He, therefore, says, “Often have they fought against me from my youth, let Israel now say.” Let not Israel, God’s people, be surprised if her enemies assail her; for it is no new story with her; because, from her very infancy, at the first dawn of the Church, she suffered persecution from Cain, and similar persecutions have been going on to the present day.
[2] saepe expugnavérunt me a juventúte mea; étenim non potuérunt mihi.
Often have they fought against me from my youth: but they could not prevail over me.
He assigns a reason for the enemies having come so often to the charge, and says it was because “they could not prevail over him;” for, had they prevailed over and destroyed God’s people, they would have had no occasion to renew the fight. The history of the Church bears testimony to this.
[3] Supra dorsum meum fabricavérunt peccatóres; prolongavérunt iniquitátem suam.
The wicked have wrought upon my back: they have lengthened their iniquity.
He now repeats and confirms by similes and metaphors what he had just expressed in plain language. “The wicked have wrought upon my back.” They used my back for an anvil that the smith so repeatedly hammers; for their persecutions were so fierce and so numerous, that they could be compared to nothing else. “They have lengthened their iniquity.” It was not once or twice they so hammered me, but they repeated it, kept it up and continued it.
[4] Dóminus justus concídit cervíces peccatórum.
The Lord who is just will cut the necks of sinners:
[5] Confundántur, et convertántur retrórsum omnes qui odérunt Sion.
Let them all be confounded and turned back that hate Sion.
The prophet now consoles God’s people by predicting that the divine vengeance was not far off from the wicked persecutors of the just; as if he said, Cheer up, you just, for your persecutors, to be sure, wrought upon your back, or your necks; but, in a very short time, God, in his justice, instead of working on their necks, will cut them off with his sword, so that they will never again have the power of harming you; and then, finally, all those who had been so puffed up in their pride “shall be confounded,” and all they “that hate Sion,” and persecuted God’s people, shall fly, and fall, and “be turned back.” We must remark that the expression, “will cut the necks of sinners,” applies only to the impenitent sinners; for God, instead of cutting the necks of those who humbly confess their sins with a fixed purpose of amendment, “heals all their diseases.” The words, “Let them all be confounded and turned back that hate Sion,” is not to be read in the sense of an imprecation, but of a prophecy; as we have frequently remarked.
[6] Fiant sicut foenum tectórum, quod priúsquam evellátur exáruit,
Let them be as grass on the tops of houses: which withered before it be plucked up:
[7] de quo non implévit manum suam qui metit, et sinum suum qui manípulos cólligit.
Wherewith the mower filleth not his hand: nor he that gathereth sheaves his bosom.
Another imprecation, which, too, is to be read as a prediction, for it conveys to us the briefness of the happiness of the wicked, and, by a very happy idea, compares it to grass, a vile and fragile substance, and, as is said of it, “which is to day, and tomorrow will be cast into the fire;” and, not content with comparing it to grass, he adds, that it is like the grass that grows on the top of a house, a thing of no value, so much so that nobody ever thinks of cutting it, saving it, or making it into bundles, but leaves it where it grows to wither and to rot. At present, we don’t see the full extent of this comparison, though we know of nothing, perhaps, more worthless, or of less value than such grass; but when we shall all come to be judged we shall see that such a comparison, instead of being over the mark, is considerably under it. What will be, then, to see those who abounded in the riches and power of this world, and who imagined they had, through such riches, established themselves and their families in their kingdoms and empires, shoved out ignominiously, and hurled into the lowest pit? and, furthermore, to see those who had reveled in pleasures and enjoyments, who knew not how to put up with the slightest inconvenience, consigned to everlasting torments, without the slightest hope of the smallest relief for all eternity?
[8] Et non dixérunt qui praeteríbant : Benedíctio Dómini super vos. Benedíximus vobis in nómine Dómini.
And they that have passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.
As he said that the grass on the house top was not usually cut or gathered, he adds, that neither will the mowers of such grass be saluted or blessed by the passers by, as they are wont to salute the reapers or mowers of the hay or corn that grows in the fields; which will be another ingredient in the confusion of the wicked, who are compared to the grass on the house top. He, therefore, says, it never occurred, nor will it occur, that the passers by should salute or bless them that mow you, for you were never mowed, but when there was occasion to clean the roof you were pulled up and thrown into the fire or the sewer; and though the blessing of the passers by is given to the mowers, still it has its own effect on what is being mowed, for it includes the abundance and the ripeness of the crop and thus, the absence of any benediction on the wicked will have its effect on them too, because, in the last judgment, nobody will bless or salute them, nobody will have pity on them; they will be despised and condemned by all, which will tend very much to their further disgrace. No one will say to them, “The blessing of the Lord be upon you,” nor “We have blessed you in the name of the Lord;” but, on the contrary, they will be told by Christ, the judge, and by all his saints, “Go, ye cursed, into everlasting fire.”
Psalm 129
[1] Canticum graduum. De profúndis clamávi ad te, Dómine; [2] Dómine, exaudi vocem meam.
Out of the depths I have cried to thee, O Lord:Lord, hear my voice.
Fiant aures tuae intendéntes in vocem deprecatiónis meae.
Let thy ears be attentive to the voice of my supplication.
The prophet being about to pray to God, first demands an audience, and then explains what he wants. He begins by comparing himself to one in a low valley, or a very deep well, who, unless he calls with a very loud voice, cannot be heard by one who is on a very high mountain, and thus, in fact, matters stand with us. For though God, by reason of his essence and power, be everywhere, still the sinner, by reason of his dissimilitude to God, is removed very far from God. God is always just and happy, and “dwelleth on high.” The sinner is always bad and miserable, and like Jonas the prophet, who, for his disobedience to God, was thrown not only into the depths of the sea, but even into the depths of the belly of the whale; and, nevertheless, when be cried from thence he was heard, for a fervent prayer breaks through and penetrates everything. David then says, “From the depths,” not from the depth, because a true penitent has need to cry from two depths, the depth of misery and the depth of his heart; from the former, as if from the valley of tears, or as another Psalm expresses it, “Out of the pit of misery and the mire of dregs,” and from the latter, the depth of his heart; that is, from a thorough consideration and deep reflection on his own misery; for he that is not aware of, and that does not reflect on the depth in which he lies, has no wish to rise out of it, and, therefore, despises it, and thus sinks deeper again, as the Proverbs say, “The wicked man when he is come into the depth of sins contemneth.” But whoever will, on profound reflection, feel that he is an exile, a pilgrim, and in great danger of never arriving at his country; and what is infinitely worse, that though he is not just now in the lowest depths of hell, he deserves to be there by reason of his sins, it is impossible for such a one not to be thoroughly frightened and horrified, or to avoid calling out with all his might to him who alone can rescue him from such a dreadful depth, and extend a hand to him to get up. “Lord, hear my prayer.” However deep I may be, and however high you may be, as I cry with a very fond voice, you can hear me, and therefore, I beg of you to “hear my voice.”—“Let thy ears be attentive to the voice of my supplication.” However loud one may cry, he will not be heard, unless the person to whom he cries attend to him. People are often so absorbed in other matters, that they pay no heed to one talking to them, and then one talks to them in vain. Now, God always sees and hears everything, but when he does not grant what we ask, he is like one that does not attend to us, as if he were thinking of something else, and, therefore, David, being most anxious for a hearing, and not content with having called out with a loud voice, asks, furthermore, that God may deign to attend to him; that is, to receive his prayer, and grant what it asked.
[3] Si iniquitátes observáveris, Dómine, Dómine, quis sustinébit?
If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
Having got an audience, he now tells what he wants, and that is, that God should not deal with him in his justice, but in his mercy; that he should not require an exact account of the debt, but mercifully wipe it out; and, as he cannot summon sufficient courage to make such a request openly, he lays down a proposition with wonderful tact, and which must have been specially suggested by the Holy Ghost, from which he hopes to move God to grant his prayer. He, therefore, says as follows, “If thou, O Lord, wilt mark iniquities,” you will condemn the whole world; and, as it would not be consistent with your goodness to do that, I should not be looked upon as too forward in asking you to pardon my sins, and to rescue me from those depths into which my sins alone have plunged me. As regards the words, iniquity means all sorts of sin that break the law; as we read in 1 Jn. 3, “All sin is iniquity;” for all sins, strictly speaking, are not iniquity; that is, sins against justice; because there are sins of pride, of luxury, of the flesh, and many others. The word “observe” does not mean simply to look at; it means to note down, to record, to make an entry, as a creditor would against a debtor. The expression, “who shall stand it?” means, that should God choose to judge us, save in his mercy, nobody could pass his judgment; because any offence offered to God is infinite, and we, without his grace, are not only unable to offer condign satisfaction, but we are even incapable of seeing the enormity of the offence, or of having a perfect sorrow for it, or even of the manner in which we should set about doing penance for it; besides, we know not the number nor the heinousness of our sins; for, “Who can understand sins?” Now, God knows exactly the number of our sins; and he has them all written in his book; for, as Job says, “Thou indeed hast numbered my steps.” He, too, knows, and is the only one that knows, the infinite enormity of mortal sin, and how, then, can weak, ignorant men render an account to so exact a calculator, and so powerful an exactor? Thus, like one who is able to throw himself into a well without being able to get out of it, is the sinner who can transgress, but cannot make satisfaction for the transgression, unless he be mercifully helped thereto.
[4] Quia apud te propitiátio est; et propter legem tuam sustínui te, Dómine.
For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord.
Sustínuit ánima mea in verbo ejus;
My soul hath relied on his word:
[5] sperávit ánima mea in Dómino.
My soul hath hoped in the Lord.
To be truly penitent, (the subject of the prophet’s instruction in this penitential Psalm,) we need two things; (1) to reflect on our own wretched condition, and (2) to know the extent of God’s mercy; because he that is ignorant of the state he is in, seeks for no medicine, does no penance; and he that has no idea of God’s mercy, falls into despair, and looks upon penance as of no value. The prophet, then, having clearly shown, in the preceding verses, that he was fully aware of his nothingness, because he cried from the depths, and because he said that his sins were so grievous, that if God were to be influenced by his judgment alone, no one could stand the ordeal; he now shows that he has an idea of God’s mercy, and, therefore, however great and numerous his sins may be, that he still hopes for pardon of them, and for salvation; and, in consequence, he says, “For with thee there is merciful forgiveness and by reason of thy law I have waited for thee, O Lord;” as much as to say, though no one can stand before you if you choose to mark our iniquities, still, knowing you, as I do, to be naturally merciful, and knowing that “with thee there is merciful forgiveness,” and that, “by reason of the law” you imposed on yourself, to show no mercy to the impenitent, but to receive the penitent, it is “by reason of such law that I have waited for thee, O Lord,” in the hope and expectation of pardon for my sins.
“My soul hath relied on his word.” He now begins to exhort others, whom he encourages by his own example, to put their hope in God, saying, I have been in the lowest depths of misery, but I never despaired of God’s mercy; for “my soul,” wounded, as it was, with the gores of sin, “relied,” looked for a cure, “in his word,” on his promise; for God frequently, through Moses, in Deuteronomy, and in various other parts of the Scripture, promised pardon to those who do penance. “And when thou shalt seek the Lord thy God, thou shalt find him; yet if thou seek him with all thy heart, and all the affliction of thy soul.” Hence David himself previously said, in Psalm 118, “Be thou mindful of thy word to thy servant, in which thou hast given me hope.” And he then repeats more clearly what he had just expressed rather obscurely, when he adds, “My soul hath hoped in the Lord,” that he would get the pardon he looked for. David’s example ought to be of great value to us; for he was in the depth of misery, whether we regard his sins or what he suffered for them. His sins were most grievous; he had been guilty of adultery, took the life of a most faithful soldier; offended that God who had bestowed a kingdom on him, the gift of prophecy, strength, beauty, prudence, riches on him. He was also in the depths of misery when he was constantly persecuted by Saul, and in daily danger of his life; and yet, as he did not despair; but rather clung to hope, he was delivered.
[6] A custódia matutína usque ad noctem, speret Israël in Dómino;
From the morning watch even until night, let Israel hope in the Lord.
Let all Israel, that is, all God’s people, do what I do; let them, in whatever depth they may be, hope in the Lord: be they oppressed by sin or by the punishment of sin, let them trust in God’s help. “From the morning watch even until night.;” the whole day, from day break to the end of the night, let them not, for as much as one moment, cease to trust in God. We are bound to hope in God during the whole day, and during the whole night, for two reasons: first, because we are always in danger; nor is there one moment in which we do not need God’s help and assistance; secondly, because we are at liberty to hope at all times in God; and our conversion or penance is always acceptable, be it in the morning; that is, in our youth; or at midday, in the prime of life; or in the evening, in our old age; or be it in the day time of our prosperity; or in the night of our adversity.
[7] quia apud Dóminum misericórdia, et copiósa apud eum redémptio.
Because with the Lord there is mercy: and with him plentiful redemption.
He assigns a reason why we should always confide in God; and at the same time predicts the redemption of man, through Jesus Christ our Lord. We can justly hope in God all day and night, “Because with the Lord there is mercy.” There are works of mercy that are not in God; hence we read, “the earth is full of the mercy of the Lord;” and in another place, “Thy mercy is to the heavens;” pious souls, too, have a certain share of mercy; but mercy, properly speaking, is found with God alone, rests in his bosom alone; mercy it is that removes misery; for, who can remove misery but one that cannot be subject to it? who can cure all defects but the one that is free from them, who is Almighty? To God only can be applied what the same prophet says, “For thou, O Lord, art sweet and mild, and plenteous in mercy to all that call upon thee;” and, therefore, it is that our holy mother, the Church, when appealing to God in her prayers, most commonly commences with, “O Almighty and merciful God.” Nor should we hope in God by reason of his being merciful only, but with that, because “there is plentiful redemption with him;” because, when God in his mercy determined to spare the human race, in order that he may satisfy his justice, he offered a ransom of infinite value, the blood of his only begotten, sufficient to redeem any number of captives in the most plentiful manner, to any amount. Man could have sold himself as a captive for his sins, or he could have been given up to the devil, to whose temptations he had yielded, to torture him for his sins, but he never could have redeemed himself, nor have rescued himself from the power of the devil. What man was unable to do, therefore, God’s mercy did for him, and that through the blood of the only begotten. Now, when this Psalm was being written, the said mercy was with God, in his counsel and resolve, but at present “the earth is full of the mercy of the Lord,” because the price that was paid for the redemption of the captives is being daily expended, and hence the Apostle says, “For you are bought with a great price, glorify and bear God in your body,” which is more clearly expressed by St. Peter, when he says, “You were not redeemed with corruptible gold or silver, but with the precious blood of Christ, as of a lamb unspotted and undefiled.” Such redemption is called “plentiful,” because “he is the propitiation for our sins; and not for ours only, but also for those of the whole world,” not only because such a ransom redeems us from captivity, but, besides, raises us to share in the inheritance, and the kingdom, whereby we become “heirs of God and coheirs of Christ.”
[8] Et ipse rédimet Israël ex ómnibus iniquitátibus ejus.
And he shall redeem Israel from all his iniquities.
The “plentiful redemption” will be clearly manifested to all, when “Israel”—that is, God’s people—shall be redeemed; not as the carnal Jews idly expect, from the sovereign powers now in possession of it, but “from all his iniquities;” a thing the Angel promised would be accomplished by our Saviour, when he said to St. Joseph, “And thou shalt call his name Jesus, for he shall save his people from their sins.” This redemption has begun, and is going on, and will be completely accomplished on the last day, when we shall be delivered not only from our sins, but even from the punishment due to them, and from any danger of relapse, as is conveyed to us by David in Psalm 102, when he says, “As far as the east is from the west, so far hath he removed our iniquities from us;” and, again, in the same Psalm, “Who forgiveth all thy iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who satisfieth thy desire with good things;” and most clearly in Daniel, “That transgression may be finished, and sin may have an end, and iniquity may be abolished, and everlasting justice may be brought.”
Psalm 130
[1] Canticum graduum David.
Dómine, non est exaltátum cor meum, neque eláti sunt óculi mei,
Lord, my heart is not exalted: nor are my eyes lofty.
neque ambulávi in magnis, neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
The prophet, being quite certain of saying nothing but the truth, directly addresses God, whom no one can deceive, and asserts that he was never subject to pride, either in his interior or his bearing. Many, with a semblance of humility, are full of interior pride and self importance; and many look down upon their neighbours without the slightest effort at concealing their pride and impudence; while David’s “heart was not exalted, nor were his eyes lofty;” he was humble in his heart, and he expressed it in his looks. “Neither have I walked in great matters, nor in wonderful things above me.” Having thus disposed of interior and exterior pride, he now comes to the pride arising from our words and our actions. Some are fond of boasting of being able to do, or of having done, or of being about to do greater or more wonderful things than they could possibly do; and thus, “they walk in things above them,” as to their speech; and others undertake to do what they are quite unequal to, and “they walk in things above them,” in their actions or in their works; but David, grounded in true humility, knew his own place; neither in word nor deed “walked above himself in great and wonderful things;” that is to say, never boasted of having done great and wonderful things beyond his strength, nor attempted to do what he felt himself unequal to.
[2] Si non humíliter sentiébam, sed exaltávi ánimam meam;
If I was not humbly minded, but exalted my soul:
sicut ablactátus est super matre sua, ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul.
Not satisfied with having declared to God, the searcher of hearts, that he always had the greatest abhorrence of all manner of pride, he confirms it by an oath or imprecation, in order to make it more thoroughly believed by all; and therefore, says, “If I was not humbly minded” about myself, “but exalted in my soul;” and thus, looking down upon others; “as a child that is weaned is towards his mother;” as a child recently weaned, lies crying and moaning on its mother’s lap or breast, by reason of being deprived of that usual nourishment that was so sweet and agreeable to it; “so reward in my soul;” so may my soul be deprived of the sweetness of divine consolation, my especial, and nearly my only delight.
They alone who have been filled with the same spirit, and have tasted how sweet God is, can form an idea of the amount of punishment the holy prophet thus imprecates on himself; for the Psalms that were composed, like so many amatory ditties, testify to his disregard for the wealth of this world or the glory of a throne, as compared with his love for God. Take a few of the numberless proofs of it. “O! how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee.” “O taste and see, that the Lord is sweet.” “My heart hath said to thee, my face hath sought thee; thy face, O Lord, will I still seek. Turn not away thy face from me.” “My soul refused to be comforted, I remembered God, and was delighted.” “Give joy to the soul of thy servant, for to thee, O Lord, I have lifted up my soul, for thou, O Lord, art sweet and mild.” “But I will take delight in the Lord.” “And I will rejoice under the cover of thy wings; my soul hath stuck close to thee.” “For what have I in heaven? and besides thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion forever; but it is good for me to adhere to my God;” as much as to say, let others run after ideal happiness, whether in air or on earth, “My good is to adhere to my God;” he is my supreme happiness, he is “the God of my heart;” my share, my inheritance, my portion, my all; with him alone I am, and ever will be, content. When David, then, in his humility and his simplicity, like a child just weaned, placed all his happiness in the milk of divine love, he could not have wished himself a greater evil than to be in the position of a child prematurely weaned, who refuses all manner of consolation on being debarred from its mother’s breast.
[3] Speret Israël in Dómino, ex hoc nunc et usque in saeculum.
Let Israel hope in the Lord, from henceforth now and for ever.
The conclusion of the Psalm explains the object of the great praise so conferred on humility; for the holy soul did not mean or intend to hold himself up as an example of it, but he wanted to admonish the people how little they ought to confide in themselves, and how much in God; and he, therefore, says, “Let Israel hope in the Lord.” If I, a king and a prophet, dare not take a shine out of myself by reason of my power and my wisdom, and, instead of relying on myself, cast all my hope on God, it certainly is only right that Israel, my people, and who are also God’s people, should not “imagine that they are something when they are nothing,” nor confide in their own strength, but hope in the Lord—they will hope in him, not only today and tomorrow, but forever and ever.
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