Lectio notes: John 19: 28-31

The New Advent page has the Greek, Latin and Knox translation of Chapter 19 of St John's Gospel in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

28 Postea sciens Jesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: Sitio. 29 Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori ejus. 30 Cum ergo accepisset Jesus acetum, dixit: Consummatum est. Et inclinato capite tradidit spiritum.

Douay-Rheims:

 [28] Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst. [29] Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth. [30] Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.

From the Catena Aurea on the fulfillment of the prophesy:

CHRYS. They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i.e. with a hyssop. 

AUG. The hyssop around which they put the sponge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. For we are made clean by Christ s humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the sponge was put upon a reed. 

THEOPHYL. Some say that the hyssop is put here for reed, its leaves being like a reed.

 When Jesus therefore had received the vinegar, He said, It is finished. 

AUG. viz. what prophecy had foretold so long before. 

BEDE. It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. But this is easily settled. He did not receive the vinegar, to drink it, but fulfill the prophecy. 

On the death of Our Lord:

AUG. Then as there was nothing left Him to do before He died, it follows, And He bowed His head, and gave up the ghost, only dying when He had nothing more to do, like Him who had to lay down His life, and to take it up again. 

GREG. Ghost is put here for soul: for had the Evangelist meant any thing else by it, though the ghost departed, in the soul might still have remained. 

CHRYS. He did not bow His head because He gave up the ghost, but He gave up the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all. 

AUG. For whoever had such power to sleep when he wished, as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying? 

THEOPHYL. Our Lord gave up His ghost to God the Father, showing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all while sinners are reserved - for the place of punishment, i.e. hell.

Lectio notes: John 19: 23-27

The New Advent page has the Greek, Latin and Knox translation of Chapter 19 of St John's Gospel in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

23 Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus (et fecerunt quatuor partes, unicuique militi partem) et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. 24 Dixerunt ergo ad invicem: Non scindamus eam, sed sortiamur de illa cujus sit. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem hæc fecerunt. 25 Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene. 26 Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ: Mulier, ecce filius tuus. 27 Deinde dicit discipulo: Ecce mater tua. Et ex illa hora accepit eam discipulus in sua.

Douay-Rheims:

[23] The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout. [24] They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things. [25] Now there stood by the cross of Jesus, his mother, and his mother' s sister, Mary of Cleophas, and Mary Magdalen.[26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. [27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.

The Catena Aurea's anthology of Patristic commentaries include the following, firstly on the division of Our Lord's clothes:

AUG. Why they cast lots for it, next appears: They said therefore among themselves, Let us not rend it, but cast lots for it whose it should be. It seems then that the other garments were made up of equal parts, as it was not necessary to rend them; the tunic only having to be rent in order to give each an equal share of it; to avoid which they preferred casting lots for it, and one having it all. This answered to the prophecy: That the Scripture might be fulfilled which says, They parted My raiment among them, and for My vesture they did cast lots.

CHRYS. Behold the sureness of prophecy. The Prophet foretold not only what they would part, but what they would not. They parted the raiment, but cast lots for the vesture.

AUG. Matthew in saying, They parted His garments, casting lots, means us to understand the whole division of the garments, including the tunic also for which they cast lots. Luke says the same: They parted His raiment, and cast lots. In parting His garments they came to the tunic, for which they cast lots. Mark is the only one that raises any question: They parted His garments, casting upon them what every man should take: as if they cast lots for all the garments, and not the tunic only. But it is his brevity that creates the difficulty. Casting lots upon them: as if it was, casting lots when they were parting the garments. What every man should take: i.e. who should take the tunic; as if the whole stood thus: Casting lots upon them, who should take the tunic which remained over and above the equal shares, into which the rest of the garments were divided. The fourfold division of our Lord's garment represents His Church, spread over the four quarters of the globe, and distributed equally, i.e. in concord, to all. The tunic for which they cast lots signifies the unity of all the parts, which is contained in the bond of love. And if love is the more excellent way, above knowledge, and above all other commandments, according to Colossians, Above all things have charity, the garment by which this is denoted, is well said to be woven from above. Through the whole, is added, because no one is void of it, who belongs to that whole, from which the Church Catholic is named. It is without seam again, so that it can never come unsown, and is in one piece, i.e. brings all together into one. By the lot is signified the grace of God: for God elects not with respect to person or merits, but according to His own secrets counsel.

CHRYS. According to some, The tunic without seam, woven from above throughout, is an allegory strewing that He who was crucified was not simply man, but also had Divinity from above.

THEOPHYL. The garment without seam denotes the body of Christ, which was woven from above; for the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible: for though it be distributed for every one to partake of, and to sanctify the soul and body of each one individually, yet it subsists in all wholly and indivisibly. The world consisting of four elements, the garments of Christ must be understood to represent the visible creation, which the devils divide amongst themselves, as often as they deliver to death the word of God which dwells in us, and by worldly allurements bring us over to their Side.

On Our Lady:

THEOPHYL. While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did.

Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

AMBROSE. Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord's Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to show Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honor his mother with such affection. Behold, He says, your son; behold your mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testament. And this His Testament John sealed a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with tile spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled and With pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; end perhaps knowing that her Son's death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

 But Jesus did not need any help for saving the v world, as you read in the Psalm, I have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another's help. Imitate her, you holy matrons, who, as towards here only most beloved Son, has set you an example of such virtue: for you have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

JEROME. The Mary which in Mark and Matthew is called the mother of James and Joses was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

CHRYS. Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

CHRYS. Though there were other women by, He makes no mention of any of them, but only of His mother, to show us that v, e should specially honor our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honor them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He says to His mother, Woman, behold your son!

Lectio notes on John 19:17-22

The New Advent page has the Greek, Latin and Knox translation in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

17 Et bajulans sibi crucem exivit in eum, qui dicitur Calvariæ locum, hebraice autem Golgotha: 18 ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Jesum. 19 Scripsit autem et titulum Pilatus, et posuit super crucem. Erat autem scriptum: Jesus Nazarenus, Rex Judæorum. 20 Hunc ergo titulum multi Judæorum legerunt: quia prope civitatem erat locus, ubi crucifixus est Jesus, et erat scriptum hebraice, græce, et latine. 21 Dicebant ergo Pilato pontifices Judæorum: Noli scribere: Rex Judæorum: sed quia ipse dixit: Rex sum Judæorum. 22 Respondit Pilatus: Quod scripsi, scripsi.

Douay-Rheims:

And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha. [18] Where they crucified him, and with him two others, one on each side, and Jesus in the midst. [19] And Pilate wrote a title also, and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS. [20] This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin.[21] Then the chief priests of the Jews said to Pilate: Write not, The King of the Jews; but that he said, I am the King of the Jews. [22] Pilate answered: What I have written, I have written.

Commentary

From the Catena Aurea:

GLOSS. By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.

AUG. They, i.e. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who were really the authors of what they procured to be done.

CHRYS. They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew Golgotha, where they crucified Him. The same was done typically by Isaac, who carried the wood. But then the matter only proceeded as far as his father's good pleasure ordered, but now it was fully accomplished, for the reality had appeared.

CHRYS. He carried the badge of victory on His shoulders, was conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place on where death reigned, there Jesus erected His trophy.

On the inscription on the Cross:

CHRYS. As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ's cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews.

BEDE. Wherein was strewn that His kingdom was not, as they thought, destroyed, but rather strengthened.

AUG. But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; after which it follows, Demand of Me, and I will give you the heathen for your inheritance. So this title expresses a great mystery, viz. that the wild olive-tree was made partaker of the fatness of the olive-tree, not the olive-tree made partaker of the bitterness of the wild olive-tree. Christ then is King of the Jews according to the circumcision not of the flesh, but of the heart; not in the letter, but in the spirit.

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city.

CHRYS. It is probable that many Gentiles as well as Jews had come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.

THEOPHYL. The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual. The Latin denotes the practical, because the Roman empire; was the most powerful, and best managed one; the Greek the physical, the Greeks being the best physical philosophers; and, lastly, the Hebrew the theological, because the Jews had been made the depositories of religious knowledge.

CHRYS. But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews. For as Pilate wrote it, it was a plain and single declaration that he was King, but the addition of; that he said, made it a charge against Him of petulance and vain glory.

But Pilate was firm: Pilate answered, What I have written I have written.

AUG. O ineffable working of Divine power even in the hearts of ignorant men. Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the Psalm, Alter not the inscription of the title? But what say you, you mad priests: will the title be the less true, because Jesus said I am the King of the Jews? If that which Pilate wrote cannot be altered, can that be altered which the Truth spoke? Pilate wrote what he wrote, because our Lord said what He said.

Lectio notes: John 19: 1-16

Chapter 19  describes the cruel events leading up to the crucifixion, as well as its immediate aftermath.  Today's section deals with Our Lord's scourging and the mob's rejection of Pilate's attempt to free him.

The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

1 Tunc ergo apprehendit Pilatus Jesum, et flagellavit. 2 Et milites plectentes coronam de spinis, imposuerunt capiti ejus: et veste purpurea circumdederunt eum. 3 Et veniebant ad eum, et dicebant: Ave, rex Judæorum: et dabant ei alapas. 4 Exivit ergo iterum Pilatus foras, et dicit eis: Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. 5 (Exivit ergo Jesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: Ecce homo. 6 Cum ergo vidissent eum pontifices et ministri, clamabant, dicentes: Crucifige, crucifige eum. Dicit eis Pilatus: Accipite eum vos, et crucifigite: ego enim non invenio in eo causam. 7 Responderunt ei Judæi: Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. 8 Cum ergo audisset Pilatus hunc sermonem, magis timuit. 9 Et ingressus est prætorium iterum: et dixit ad Jesum: Unde es tu? Jesus autem responsum non dedit ei. 10 Dicit ergo ei Pilatus: Mihi non loqueris? nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? 11 Respondit Jesus: Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, majus peccatum habet. 12 Et exinde quærebat Pilatus dimittere eum. Judæi autem clamabant dicentes: Si hunc dimittis, non es amicus Cæsaris. Omnis enim qui se regem facit, contradicit Cæsari. 13 Pilatus autem cum audisset hos sermones, adduxit foras Jesum: et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. 14 Erat autem parasceve Paschæ, hora quasi sexta, et dicit Judæis: Ecce rex vester. 15 Illi autem clamabant: Tolle, tolle, crucifige eum. Dicit eis Pilatus: Regem vestrum crucifigam? Responderunt pontifices: Non habemus regem, nisi Cæsarem. 16 Tunc ergo tradidit eis illum ut crucifigeretur. Susceperunt autem Jesum, et eduxerunt.

The English of the Challoner Douay Rheims:

Then therefore, Pilate took Jesus, and scourged him. [2] And the soldiers platting a crown of thorns, put it upon his head; and they put on him a purple garment. [3] And they came to him, and said: Hail, king of the Jews; and they gave him blows. [4] Pilate therefore went forth again, and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him. [5] (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.
[6] When the chief priests, therefore, and the servants, had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him. [7] The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God. [8] When Pilate therefore had heard this saying, he feared the more. [9] And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer. [10] Pilate therefore saith to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee?[11] Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin. [12] And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar' s friend. For whosoever maketh himself a king, speaketh against Caesar. [13] Now when Pilate had heard these words, he brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. [14] And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king. [15] But they cried out: Away with him; away with him; crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Caesar.[16] Then therefore he delivered him to them to be crucified. And they took Jesus, and led him forth.

The Catena Aurea on the mocking of Jesus:

BEDE. For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, but scarlet and purple are different names for the same color. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.

CHRYS. It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do you, when you hear of them keep stedfastly in your mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example.

AUG. Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquers the proud world, not by fierce fighting, but by patient suffering.

CHRYS. That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again and says to them, Behold, I bring Him forth to you, that you may know that I find no fault in Him,.

AUG. The envy of the Jews does not subside at Christ's disgraces; yea, rather rises: When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him, crucify Him.

CHRYS. Pilate saw then that it was all in vain: Pilate says to them, Take you Him, and crucify Him. This is the speech of a man abhorring the deed, and urging others to do a deed which he abhors himself. They had brought our, Lord indeed to him that He might be put to death by his sentence, but the very contrary was the result; the governor acquitted Him: For I find no fault in Him. He clears Him immediately from all charges: which shows that he had only permitted the former outrages, to humor the madness of the Jews.

But nothing could shame the Jewish hounds: The Jews answered him, We have a law, and by out law He ought to die, because He made Himself the Son of God.

What were Pilate's motivations?

CHRYS Then Pilate begins to fear that what had been said might be true, and that he might appear; to be administering justice improperly: When Pilate therefore heard that saying, he was the more afraid.

BEDE. It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God

CHRYS. They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.

CHRYS. Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and says to Jesus, Where are you? He no longer asks, What hast you done? But Jesus gave him no answer. For he who had heard, To this end was I born, and for this cause came I into the world, and, My kingdom is not from here ought to have resisted, and rescued Him, instead of which he had yielded to the fury of the Jews. Wherefore seeing that he asked questions without object, He answers him no more indeed at other times He was unwilling to give reasons and defend Himself by argument, when His works testified so strongly for Him; thus showing that He came voluntarily to His work.

AUG. The Jews thought they could alarm Pilate more by the mention of Caesar, than by telling him of their law, as they had done above; We have a law, and by that law He ought to die, because He made Himself the Son of God. So it follows. But the Jews cried out, saying, you let this Man go, you are not Caesar's friend; whosoever makes himself a king speaks against Caesar.

CHRYS. But how can you prove this? By His purple, His diadem, His chariot, His guards? Did He not wall; about with His twelve disciples only, and every thing mean about Him, food, dress, and habitation?

AUG. Pilate was before afraid not of violating their law by sparing Him, but of killing the Son of God, in killing Him. But he could not treat his master Caesar with the same contempt with which he treated the law of a foreign nation: When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

AUG. Pilate still tries to overcome their apprehensions on Caesar's account; Pilate says to them, Shall I crucify your King? He tries to shame them into doing what he had not been able to soften them into by putting Christ to shame.

The chief priests answered, We have no king but Caesar.

AUG. But Pilate is at last overcome by fear: Then delivered he Him therefore to them to be crucified. For it would be taking part openly against Caesar, if when the Jews declared that they had no king but Caesar, he wished to put another king over them, as he would appear to do if he let go unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him to them to crucify Him, but, to be crucified, i.e. by the sentence and authority of the governor. The Evangelist says, delivered to them, to show that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this except to please them.

First Sunday of Advent

The Prophet Isaiah

The liturgical year starts afresh today from I Vespers, with the start of Advent, a season which the Catholic Encyclopedia tells us is a time for the faithful to:

• prepare themselves worthily to celebrate the anniversary of the Lord's coming into the world as the incarnate God of love,
• thus to make their souls fitting abodes for the Redeemer coming in Holy Communion and through grace, and
• thereby to make themselves ready for His final coming as judge, at death and at the end of the world.

At Matins over the next few weeks, the Book of Isaiah is read.

Advent in the Benedictine Office

The rubrics for Advent are quite complex, so do have a read of this post on them in order to refresh your memory or get up to speed on them for the first time.  The bottom line is that you will need to use ribbons or place-markers in your breviary or Diurnal to make sure you use the right antiphons and so forth.

In summary, for the period up to December 17, the Ordinary for the Office in Advent is set out in the Monastic Diurnal at 8-17*.

Sundays in Advent are all first class, with their own proper antiphons and proper texts (chapter etc).  The Lauds antiphons are used from I Vespers of Saturday until II Vespers, using the normal principles (that is, the fourth antiphon is omitted at Vespers; the first antiphon is used at Prime, the second at Terce, etc, skipping the fourth as usual). These antiphons are then used for the minor hours throughout that week (MD 13*ff puts them together to make it easier to find the right antiphon for the relevant hour).

The ordinary days of Advent are of the third class. As usual, the collects are from the previous Sunday (with the exception of the Ember days in week three of Advent, which have their own particular collects).

On days when a feast is celebrated (such as the Immaculate Conception) a commemoration of Advent (canticle antiphon, versicle and collect, said after the collect of the feast) is always made at both Lauds and Vespers.

Lauds and Vespers: Have canticle antiphons set for each day.  Note also that the chapter, hymn, responsory etc are from the Ordinary of Advent (MD 9*; 15*);

Prime to None: Have antiphons for each week of Advent, set out at MD 13* ff.  At Terce to None, the chapter and versicle are for the season, also set out in the psalter section of the Diurnal.

This week in the traditional Benedictine Office

Sun 1 Dec First Sunday of Advent, Class I 

Matins readings: I: Isaiah 1:1-11  II: Sermon of St Leo III: Homily of St Gregory Gospel: Luke 21: 25-33

Mon 2 Dec Monday in the first week of Advent, Class III; St Peter Chrysologus, memorial

Matins readings: Is 1:16-28

Tues 3 Dec Tuesday in the first week of Advent, Class III; St Francis Xavier, memorial 

Matins readings: Is 2: 1-9

Wed 4 Dec Wednesday in the first week of Advent, Class III

Matins readings: Is 3:1-11

Thurs Dec 5 Thursday in the first week of Advent, Class III

Matins readings: Is 4:1-3; 5: 1-7

Friday in the first week of Advent, Class III; St Nicolas, Memorial

Matins readings: Is 6: 1-10


Sat 7 Dec St Ambrose, Class III

Matins readings: Is 7: 1-6; reading 3 on the saint's life

Feast of St Andrew

Today is the feast of the apostle Andrew.  The readings at Matins the traditional Benedictine Office are:

Nocturn I: Romans 10: 4-21
Nocturn II: Readings on the saint (see below)
Nocturn III: Homily of St Gregory
Gospel: Matthew 4:18-22

Readings on the life of the saint

(Reading 5):The Apostle Andrew was born at Bethsaida, a town of Galilee, and was the brother of Peter. He was a disciple of John the Baptist, and heard him say of Christ, Behold the Lamb of God, John i. 35-37, 40, whereupon he immediately followed Jesus, bringing his brother also with him. Some while after, they were both fishing in the Sea of Galilee, and the Lord Christ, going by, called them both, before any other of the Apostles, in the words, Follow Me, and I will make you fishers of men. They made no delay, but left their nets, and followed Him. Matth. iv. 18-20. After the death and Resurrection of Christ, Andrew was allotted Scythia as the province of his preaching, and, after labouring there, he went through Epirus and Thrace, where he turned vast multitudes to Christ by his teaching and miracles. 

(Reading 6)Finally he went to Patras in Achaia, and there also he brought many to the knowledge of Gospel truth. Aegeas the Pro-consul resisted the preaching of the Gospel, and the Apostle freely rebuked him, bidding him know that while he held himself a judge of his fellow men, he was himself hindered by devils from knowing Christ our God, the Judge of all. Then Egeas, being angry, answered him, Boast no more of this thy Christ. He spake words even such as thine, but they availed Him not, and He was crucified by the Jews. Whereto Andrew boldly answered that Christ had given Himself up to die for man's salvation; but the Pro-consul blasphemously interrupted him, and bade him look to himself, and sacrifice to the gods. Then said Andrew, We have an altar, whereon day by day I offer up to God, the Almighty, the One, and the True, not the flesh of bulls nor the blood of goats, but a Lamb without spot and when all they that believe have eaten of the Flesh Thereof, the Lamb That was slain abideth whole and liveth. 

(Reading 7): Then Aegeas being filled with wrath, bound the Apostle in prison. Now, the people would have delivered him, but he himself calmed the multitude, and earnestly besought them not to take away from him the crown of martyrdom, for which he longed and which was now drawing near.Come short while after, he was brought before the judgment-seat, where he extolled the mystery of the cross, and rebuked Aegeas for his ungodliness. Then Aegeas could bear with him no longer, but commanded him to be crucified, in imitation of Christ. 

(Reading 8) Andrew, then, was led to the place of martyrdom, and, as soon as he came in sight of the cross, he cried out, O precious cross, which the Members of my Lord have made so goodly, how long have I desired thee! how warmly have I loved thee! how constantly have I sought thee! And, now that thou art come to me, how is my soul drawn to thee! Welcome me from among men, and join me again to my Master, that as by thee He redeemed me, so by thee also He may take me unto Himself. So he was fastened to the cross, whereon he hung living for two days, during which time he ceased not to preach the faith of Christ, and, finally, passed into the Presence of Him the likeness of Whose death he had loved so well. All the above particulars of his last sufferings were written by the Priests and Deacons of Achaia, who bear witness to them of their own knowledge. Under the Emperor Constantine the bones of the Apostle were first taken to Constantinople, whence they were afterwards brought to Amalfi. In the Pontificate of Pope Pius II his head was carried to Rome, where it is kept in the Basilica of St Peter.

Lectio notes on John 18:19-40

In this section of St John's Gospel, the scene has now moved to the interrogation of Jesus by the priests.

The text

The Greek, Latin and Knox translation can be found on the New Advent page.  You can listen to it read in Latin and/or the Greek.  Here is the Latin:

19 Pontifex ergo interrogavit Jesum de discipulis suis, et de doctrina ejus. 20 Respondit ei Jesus: Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Judæi conveniunt, et in occulto locutus sum nihil. 21 Quid me interrogas? interroga eos qui audierunt quid locutus sim ipsis: ecce hi sciunt quæ dixerim ego. 22 Hæc autem cum dixisset, unus assistens ministrorum dedit alapam Jesu, dicens: Sic respondes pontifici? 23 Respondit ei Jesus: Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me cædis? 24 Et misit eum Annas ligatum ad Caipham pontificem.25 Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: Numquid et tu ex discipulis ejus es? Negavit ille, et dixit: Non sum. 26 Dicit ei unus ex servis pontificis, cognatus ejus, cujus abscidit Petrus auriculam: Nonne ego te vidi in horto cum illo? 27 Iterum ergo negavit Petrus: et statim gallus cantavit.28 Adducunt ergo Jesum a Caipha in prætorium. Erat autem mane: et ipsi non introierunt in prætorium, ut non contaminarentur, sed ut manducarent Pascha. 29 Exivit ergo Pilatus ad eos foras, et dixit: Quam accusationem affertis adversus hominem hunc? 30 Responderunt, et dixerunt ei: Si non esset hic malefactor, non tibi tradidissemus eum. 31 Dixit ergo eis Pilatus: Accipite eum vos, et secundum legem vestram judicate eum. Dixerunt ergo ei Judæi: Nobis non licet interficere quemquam. 32 Ut sermo Jesu impleretur, quem dixit, significans qua morte esset moriturus. 33 Introivit ergo iterum in prætorium Pilatus: et vocavit Jesum, et dixit ei: Tu es rex Judæorum? 34 Respondit Jesus: A temetipso hoc dicis, an alii dixerunt tibi de me? 35 Respondit Pilatus: Numquid ego Judæus sum? gens tua et pontifices tradiderunt te mihi: quid fecisti? 36 Respondit Jesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judæis: nunc autem regnum meum non est hinc. 37 Dixit itaque ei Pilatus: Ergo rex es tu? Respondit Jesus: Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis qui est ex veritate, audit vocem meam. 38 Dicit ei Pilatus: Quid est veritas? Et cum hoc dixisset, iterum exivit ad Judæos, et dicit eis: Ego nullam invenio in eo causam. 39 Est autem consuetudo vobis ut unum dimittam vobis in Pascha: vultis ergo dimittam vobis regem Judæorum? 40 Clamaverunt ergo rursum omnes, dicentes: Non hunc, sed Barabbam. Erat autem Barabbas latro.

Douay-Rheims:

 [19] The high priest therefore asked Jesus of his disciples, and of his doctrine. [20] Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing.[21] Why asketh thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said. [22] And when he had said these things, one of the servants standing by, gave Jesus a blow, saying: Answerest thou the high priest so? [23] Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me? [24] And Annas sent him bound to Caiphas the high priest. [25] And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not. [26] One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him? [27] Again therefore Peter denied; and immediately the cock crew. [28] Then they led Jesus from Caiphas to the governor' s hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch. [29] Pilate therefore went out to them, and said: What accusation bring you against this man? [30] They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.[31] Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death; [32] That the word of Jesus might be fulfilled, which he said, signifying what death he should die. [33] Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews? [34] Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me? [35] Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?[36] Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. [37] Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. [38] Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him. [39] But you have a custom that I should release one unto you at the pasch: will you, therefore, that I release unto you the king of the Jews? [40] Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.

Commentary

The Catena Aurea points out that the priests were not actually interested in seeking truth, but rather trumping up a charge against Jesus:

CHRYS. As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.

THEOPHYL. He asks Him moreover of His doctrine, what it was, whether opposed to Moses and the law, that he might take occasion thereby to put Him to death as an enemy of God.

ALCUIN. He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, where the Jews always resort; and in secret have I said nothing.

THEOPHYL. When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and show that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer you the high priest so?

Peter again denies Jesus.  We need to ponder the spiritual interpretation of these acts:

CHRYS. The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.

BEDE. Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.

 Jesus' interrogation by Pilate draws out two final important lessons for us, first on the nature of the kingdom:

AUG. This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate's question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate's answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i.e. Jews and Gentiles, I hinder not your dominion in this world. What more would you have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He says, you are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son.

CHRYS. Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He has his sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. Here He shows the weakness of an earthly kingdom, has its strength from its servants, whereas that higher kingdom is sufficient to itself, and wanting in nothing. And if His kingdom was thus the greater of the two, it follows that He was taken of His own will, and delivered up Himself.

And secondly on the nature of truth as an absolute:

AUG But when Christ bears witness to the truth, He bears witness to Himself; as He said above, I am the truth. But inasmuch as all men have not faith, He adds, Everyone that is of the truth hears My voice: hears, that is, with the inward ear; obeys My voice, believes Me. Every one that is of the truth, has reference to the grace by which He calls according to His purpose. For as regards the nature in which we are created, since the truth created all, all are of the truth. But it is not all to whom it is given the truth to obey the truth. For had He even said, Everyone one that hears My voice is of the truth, it still would be thought that such were of the truth, because they obeyed the truth But He does not say this, but Everyone that is of the truth hears My voice. A man then is not of the truth, because he hears His voice, but hears His voice because he is of the truth. This grace is conferred upon him by the truth.

CHRYS. These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short inquiry, What is truth had almost said to Him, What is truth?

THEOPHYL. For it had almost vanished from the world, and become unknown in consequence of the general unbelief.