The Assumption of St John

What of the saints who rose from the dead at Christ’s Resurrection? Did they die again? That would seem a poor reward! On the contrary, the common opinion is that they ascended with the Lord. This first evidence of Christ’s power gives all the more firmness to the tradition of the ages, proclaimed a dogma in 1950, that Our Lady, after her death, was assumed into heaven.

And what of the Beloved Disciple? It has remained a pious opinion – grounded on the absence of any primary relics, as also on his spotless purity and special closeness to the Word enfleshed and his Mother – that, at the end of his long life, St John the Evangelist first died and then was translated, bodily as well as spiritually, into endless light. Amongst the fathers, saints and doctors who thought thus are St Peter Damian, St Thomas Aquinas, Hugh of St Victor, Denys the Carthusian, St Albert the Great, and the Venerable Louis of Granada.

This opinion as to the assumption of St John is alluded to in his Office on the 27th of December in the Roman, Dominican and Monastic Breviaries – for one of the responsories of Matins runs thus:

Resp. vii.   Cf. Agg. ii, 24; Apoc. ii, 10b. 

In that day I will take thee my servant and will make thee as a signet in my sight, * For I have chosen thee, saith the Lord. V. Be thou faithful until death: and I will give thee the crown of life. * For.

Words originally addressed to Zorobabel by the Lord speaking through the prophet Aggeus are here applied to the Beloved Disciple. It is noteworthy that the verb “take” represents suscipiam in the Latin of the Responsory – but in the original Latin of the Vulgate, it is assumam. The versicle attached gives the context: this is not a mere call to discipleship, but, having remained faithful unto death, he who is called servant will be taken up and set in God’s sight.

Unsurprisingly, those friends of a life hidden with Christ in God, seeking even now for the endless repose promised to the saints, the Dormitionists, observe the feast of the Assumption of St John, on the date dedicated by the Greeks to his Repose, the 26^th of September (like their close cousins in holy religion, the Dominicans, they do not that day keep the commemoration of SS Cyprian and Justina).

Their Matins lessons that day are taken from St Peter Damian, who, as mentioned above, succinctly restates the tradition, purifying by his orthodoxy any suspect taint of the apocryphal Acts of John, some manuscripts and versions of which append an account of the disappearance of his body after his passing away into glory. To quote in translation some of what that holy Doctor wrote, still now appearing in the Breviary of the Dormitionists:

“Who is not filled with wonder at the unheard-of miracle of his blessed death? Who is not astonished at the glory of his most blessed departure? As his life was a wonder, so also his death was a wonder; and, as he had not lived a life like other men, so he did not die a death like theirs. For this is what the histories tell of him: he had a square grave made in the Church; he then went into it; and, after long and earnest prayer, his soul passed from his body.

“Soon such a light from heaven fell on the place, that no one could bear to look at it. After the light was gone, the grave was found to have nothing in it but manna, of which it is said to be full to this day. Thus was it fitting that the Beloved Disciple of the Giver of life should pass from the world, and that he should be as far removed from pain in death as he was from the corruption of the flesh.

“It is asserted with probability, and is a pious belief, that, as is believed of the blessed Mother of God, so St John rose from the dead; for, as they were alike in their virginal purity, so they seem justly to be equalled in an anticipated resurrection; nor should there be any difference in their resurrection, in whom there was such a marvellous likeness of life. For, if these most blessed Virgins, namely, Mary and John, have not risen, how is it that their bodies are not in their tombs, when the bodies of blessed Peter and Paul and the other Apostles and martyrs are known to have been in their own graves.”

“Even in death they were not divided” – so opines Fr Hawes, Oblate of St Charles, quoting Sacred Scripture: for the two who alone stood together beneath the Cross, who dwelt together for long years at Ephesus, are surely united in heaven, together with their Lord, who is for ever her Son, and who constituted St John her son in his stead.

Having opened the heavy folio pages of the Missale O. D. B. M V. of 1785, I offer, now first put online, the Mass of this feast. Laziness (that profane counterpart of the peculiar charism of their Order) has caused me to neglect to transcribe the long ess still used by the printers of that age. It may seem strange that the only Order still to refer to the Dormition of the Blessed Virgin ought use the term Assumption of her adopted son; but a little reflection will reveal that the distinction is a wise and prudent one, permitting the singular grace vouchsafed to the Immaculate Mother of God to be distinguished from that great but lesser blessing accorded to the Fourth Evangelist.

This Mass is rich in Scriptural allusion: throughout, the taking up of Henoch and Elias are referred to most justly as the Old Testament types and foreshadowings of what came to pass in regard to the Fourth Evangelist of the New Testament. The Collect is especially noteworthy; I hope I have copied it out correctly (UPDATE: a kind scholar has pointed out errors both in my transcription of the Latin and in my rubbishy Englishing of it; I have corrected both below).

As for the Secret and Postcommunion, they are taken from the Vigil and Day Masses of Our Lady’s Assumption, as they were in the wider Roman Rite in medieval times. As is common in Dormitionist Masses, the Offertory still retains its verse – and in this case, the Offertory has the same text as the Responsory mentioned above, save for returning to the Vulgate use of assumam, not suscipiam. (After the Latin, I give an English version.)

In Festo Assumptionis Sancti Joannis Apostoli et Evangelistæ

26 Septembris

Introitus    Cf. Gen. v, 24; Ecclus xliv, 16 & xlix, 16

Ambulavit cum Deo, et non apparuit, quia tulit eum Deus: placuit Deo, et translatus est in paradisum, nam et ipse receptus est a terra.

Ps. lxiv, 5. Beatus quem elegisti et assumpsisti: inhabitabit in atriis tuis.

Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.

Ambulavit cum Deo, et non apparuit, quia tulit eum Deus: placuit Deo, et translatus est in paradisum, nam et ipse receptus est a terra.

Oratio

Deus, qui beatum Joannem apostolum et evangelistam tuum per electionem tuam ita in gratia confirmasti ut dilectus discipulus Filii tui et Matris Virginis filius virginalis efficeretur, et ad cælos post mortem corpore assumpsisti: tribue quæsumus; ut nos quoque in conspectu tuo sancti et immaculati in caritate inveniri mereamur. Per eumdem Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.

Lectio libri Regum.    IV Regum ii, 1-11

In diebus illis: Factum est cum levare vellet Dominus Eliam per turbinem in cælum, ibant Elias et Eliseus de Galgalis. Dixitque Elias ad Eliseum: Sede hic, quia Dominus misit me usque in Bethel. Cui ait Eliseus: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque descendissent Bethel, egressi sunt filii prophetarum qui erant in Bethel, ad Eliseum, et dixerunt ei: Numquid nosti quia hodie Dominus tollet dominum tuum a te? Qui respondit: Et ego novi: silete. Dixit autem Elias ad Eliseum: Sede hic, quia Dominus misit me in Jericho. Et ille ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque venissent Jericho, accesserunt filii prophetarum qui erant in Jericho, ad Eliseum, et dixerunt ei: Numquid nosti quia Dominus hodie tollet dominum tuum a te? Et ait: Et ego novi: silete. Dixit autem ei Elias: Sede hic, quia Dominus misit me usque ad Jordanem. Qui ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Ierunt igitur ambo pariter, et quinquaginta viri de filiis prophetarum secuti sunt eos, qui et steterunt e contra, longe: illi autem ambo stabant super Jordanem. Tulitque Elias pallium suum, et involvit illud, et percussit aquas: quæ divisæ sunt in utramque partem, et transierunt ambo per siccum. Cumque transissent, Elias dixit ad Eliseum: Postula quod vis ut faciam tibi, antequam tollar a te. Dixitque Eliseus: Obsecro ut fiat in me duplex spiritus tuus. Qui respondit: Rem difficilem postulasti: attamen si videris me quando tollar a te, erit tibi quod petisti: si autem non videris, non erit. Cumque pergerent, et incedentes sermocinarentur, ecce currus igneus, et equi ignei diviserunt utrumque: et ascendit Elias per turbinem in cælum.

Graduale    Heb. xi, 5.

Translatus est, et non inveniebatur, quia transtulit illum Deus.

V. Ante translationem enim testimonium habuit placuisse Deo.

Alleluia, alleluia. V. I Mach. ii, 58 Dum zelat zelum legis, receptus est in cælum. Alleluia.

Sequentia sancti evangelii secundum Joannem.    Joann. xxi, 20-24

In illo tempore: Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in cœna super pectus ejus, et dixit: Domine, quis est qui tradet te? Hunc ergo cum vidisset Petrus, dixit Jesu: Domine, hic autem quid? Dicit ei Jesus: Sic eum volo manere donec veniam, quid ad te? tu me sequere. Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus: Non moritur, sed: Sic eum volo manere donec veniam, quid ad te? Hic est discipulus ille qui testimonium perhibet de his, et scripsit hæc: et scimus quia verum est testimonium ejus.

Offertorium    Cf. Agg. ii, 24; Apoc. ii, 10b. (Cf. Resp. vii. ad Mat., 27 Dec.)

In illum diem assumam te servum meum, et ponam te sicut signaculum in conspectu meo: * Quoniam ego elegi te, dicit Dominus. V. Esto fidelis usque ad mortem, et dabo tibi coronam vitæ. * Quoniam ego elegi te, dicit Dominus.

Secreta

Munera nostra, Domine, apud clementiam tuam beati Joannis apostoli et evangelistæ commendet oratio: quam idcirco de præsenti sæculo transtulisti, ut pro peccatis nostris apud te fiducialiter intercedat. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.

Præfatio de Apostolis.

Communio    Sap. iv, 10.

Placens Deo factus est dilectus, et translatus est.

Postcommunio

Mensæ cælestis participes effecti, imploramus clementiam tuam, Domine Deus noster: ut qui assumptionem beati Joannis apostoli et evangelistæ colimus, a cunctis malis imminentibus, ejus intercessione liberemur. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.

******

The Assumption of St John the Apostle and Evangelist

26^th September 

Introit    Cf. Gen. v, 24; Ecclus xliv, 16 & xlix, 16

He walked with God, and was seen no more, because God took him: he pleased God, and was translated into paradise, for he also was taken up from the earth.

Ps. lxiv, 5. Blessed is he whom thou hast chosen and taken to thee: he shall dwell in thy courts.

Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.

He walked with God, and was seen no more, because God took him: he pleased God, and was translated into paradise, for he also was taken up from the earth.

Collect

O God, who by thine election didst so confirm in grace blessed John thine apostle and evangelist as to be made the beloved disciple of thy Son and the virginal son of the Virgin Mother, and didst assume him bodily into heaven after death, grant, we beseech thee, that we also may be found holy and unspotted in charity in thy sight. Through the same our Lord Jesus Christ, thy Son, who with thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.

A lesson from the book of Kings.    IV Kings ii, 1-11

In those days: it came to pass, when the Lord would take up Elias into heaven by a whirlwind, that Elias and Eliseus were going from Galgal. And Elias said to Eliseus: Stay thou here, because the Lord hath sent me as far as Bethel. And Eliseus said to him: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come down to Bethel, the sons of the prophets, that were at Bethel, came forth to Eliseus, and said to him: Dost thou know that this day the Lord will take away thy master from thee? And he answered: I also know it: hold your peace. And Elias said to Eliseus: Stay here because the Lord hath sent me to Jericho. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come to Jericho, the sons of the prophets that were at Jericho, came to Eliseus, and said to him: Dost thou know that this day the Lord will take away thy master from thee? And he said: I also know it: hold your peace. And Elias said to him: Stay here, because the Lord hath sent me as far as the Jordan. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee; and they two went on together, and fifty men of the sons of the prophets followed them, and stood in sight at a distance: but they two stood by the Jordan. And Elias took his mantle and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground. And when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee that in me may be thy double spirit. And he answered: Thou hast asked a hard thing: nevertheless if thou see me when I am taken from thee, thou shalt have what thou hast asked: but if thou see me not, thou shalt not have it. And as they went on, walking and talking together, behold a fiery chariot, and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.

Gradual    Heb. xi, 5.

He was translated; and he was not found, because God had translated him.

V. For before his translation he had testimony that he pleased God.

Alleluia, alleluia. V. I Macc. ii, 58 While he was full of zeal for the law, he was taken up into heaven. Alleluia.

The continuation of the holy Gospel according to John.    John xxi, 20-24

At that time: Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee? Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do? Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me. This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee? This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true.

Offertory    Cf. Agg. ii, 24; Apoc. ii, 10b. (Resp. vii. ad Mat., 27 Dec.)

In that day I will take thee up, my servant, and will make thee as a signet in my sight, * For I have chosen thee, saith the Lord. V. Be thou faithful until death: and I will give thee the crown of life. * For I have chosen thee, saith the Lord.

Secret

May our gifts, O Lord, be commended to thy clemency by the prayer of blessed John the apostle and evangelist, whom thou didst take up out of this present life, that he might faithfully intercede before thee for our sins. Through our Lord Jesus Christ, thy Son, who with thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.

Preface of the Apostles 

Communion   Wis. iv, 10.

He pleased God and was beloved, and he was translated.

Postcommunion

Made partakers of the heavenly banquet, we implore thy clemency, O Lord our God, that we, who honour the assumption of blessed John the apostle and evangelist, may be freed through his intercession from all threatening evils. Through our Lord Jesus Christ, thy Son, who with thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.

Dormitionist Breviary: Common of Saints

In response to requests, I am glad to proffer a further extract from the Dormitionist Breviary, illustrative of the devotion (not to say the peculiarly single-minded focus) of those most retiring of Canons Regular – for, just as their Missal, considering both their Mass rite and Mass propers, is a definite simplification to help concentrate upon "the one thing necessary", so too the Breviarium O.Dorm. is quite archaic in some ways, and yet also was at the outset deliberately simplified in other respects, the better to confirm, establish and strengthen the charism of the Order.

As the famous "four friars" revised and rendered uniform the liturgical books of the Friars Preachers, and as the Cistercians adapted the plainchant to their specific needs as an austere and reformed band of monastics, so the three Soporific Fathers, founders of the Dormitionists, were evidently zealous liturgists (with all that entails...).

I have previously given in full the Common Mass for feasts of Saints from the Missale O.Dorm. of 1785 (the current edition); now, from their Breviary, I (all unworthy) upload to the internet the Common of Saints according to the Divine Office pertaining to their Rite; because of their intrinsic interest, and their centrality to the Dormitionist Canons and their veneration of the Saints according to the custom of their Order, I first give the Matins lessons in translation, then append the Latin of the whole Common.

It will be noted that, for more expedition, I simply refer the interested reader to more easily-available Breviaries, rather than list the psalms appointed for the Hours (for the same reason, having noted some of them in an earlier post, I do not give the blessings for each lesson here); observe also that there is only one antiphon super psalmos at all Hours, similar to the Dominican custom of chanting all the Vesper psalms at feasts with only one antiphon appended, rather than one per psalm; and note the absence of a hymn at Matins – in common with the pre-Neo-Gallican Lyons Breviary, hymns are not used at all the Hours, but only at some (typically, Lauds, Vespers and Compline, and sometimes Matins).

But first, the Matins Lessons for Saints, in English – the first three from St Paul to the Hebrews, the middle three from the great St Augustine on the City of God, and the last three from Bl Macarius, a devout Greek author doubtless well-known to the first Dormitionists from their close study of ancient manuscripts brought back from the Holy Land:

DORMITIONIST MATINS LESSONS FROM THE COMMON OF SAINTS

From the Epistle to the Hebrews.

Heb. 11:33-38

(The Saints) by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners: women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection. And others had trial of mockeries and stripes, moreover also of bands and prisons. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted: of whom the world was not worthy; wandering in deserts, in mountains, and in dens, and in caves of the earth. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Apoc. 14, 13; II Mach. 12:45

R/. i. Blessed are the dead who die in the Lord, * That they may rest. V/. They who had fallen asleep with godliness had great grace laid up for them, * That they may rest.

 Heb. 12:1-2, 22-24

And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us: looking on Jesus, the author and finisher of faith, who having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God. But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect, and to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Wis. 3:1, 3; I Th. 4:12a

R/. ii. The souls of the just are in the hand of God. * They are in peace. V/. We will not have you ignorant, brethren, concerning them that are asleep. * They are in peace.

 Heb 12:26b-28; 13:20-21

Now he promiseth, saying: Yet once more, and I will move not only the earth, but heaven also. And in that he saith, Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable. Therefore receiving an immoveable kingdom, we have grace; whereby let us serve, pleasing God, with fear and reverence. And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament, fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Rom. 6:3, 4a; Col. 3:3

R/. iii. Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? * For you are dead; and your life is hid with Christ in God. V/. For we are buried together with him by baptism into death; * For you are dead; and your life is hid with Christ in God.

A Lesson of St Augustine the bishop.

There shall be accomplished the words of the psalm, “Be still, and know that I am God.” (Ps 45:11) There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, “And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make.” (Genesis 2:2-3) For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

R/. iv. We shall have eternal leisure to see that He is God, for we shall be full of Him when He * Shall be all in all. V/. How great shall be that felicity, which shall afford leisure for the praises of God, who * Shall be all in all.

For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, “You shall do no servile work in it.” (Deuteronomy 5:14) Wherefore also it is said by Ezekiel the prophet, “And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them.” (Ezekiel 20:12) This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Ezechiel 20:20; Ps 45:11a

R/. v. Sanctify my sabbaths, that they may be a sign between me and you: and that you may know that I am * The Lord your God. V/. Be still and see that I am God. * The Lord your God.

After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. Suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Luke 1:32b-33; Heb 12:22-24a

R/. vi. Jesus shall reign for ever * And of his kingdom there shall be no end. V/. You are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect, and to Jesus the mediator of the new testament, * And of his kingdom there shall be no end.

Continuation of the holy Gospel according to Matthew.

Matthew 11, 25-30

At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. — And so on.

A homily of blessed Macarius.

In the shadow of the law given by Moses, God decreed that everyone should rest on the Sabbath and do nothing. This was a figure and shadow of the true Sabbath given to the soul by the Lord. For the soul, that has been deemed worthy to have been set free from shameful and sordid thoughts, both observes the true Sabbath and enjoys true rest, being at leisure and freed from the works of darkness. For there in the typical Sabbath, even though they rested physically, their souls, however, were enslaved to evils and wickednesses. However, this, the true Sabbath, is genuine rest, since the soul is at leisure and is purified from the temptations of Satan and rests in the eternal rest and joy of the Lord. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

II Par. 14, 7; Jos. 22, 4a

R/. vii. We have sought the Lord the God of our fathers, * And He hath given us peace round about. V/. The Lord your God hath given your brethren rest and peace. * And He hath given us peace round about.

Just as then God decreed that also the irrational animals should rest on the Sabbath, that the ox should not be forced under the yoke of necessity, they should not burden the ass (for even the animals themselves were to rest from their heavy works), so, when the Lord came and gave the true and eternal Sabbath, He gave rest to the soul heavily burdened and loaded down with the burdens of iniquity, of unclean thoughts and labouring under restraint in doing works of injustice as though it were under slavery to bitter masters. And He lightened the soul from its burdens, so difficult to bear, of vain and obscene thoughts. And He took away the yoke, so bitter, of the works of injustice and gave rest to the soul, that had been worn out by the temptations of impurity. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Lev. 16, 31; 23, 32b

R/. viii. It shall be a Sabbath of rest: * And you shall afflict your souls by a perpetual religion. V/. From evening until evening you shall celebrate your Sabbaths. * And you shall afflict your souls by a perpetual religion.

For the Lord calls man to his rest, saying: “Come, all you who labour and are heavily burdened and I will refresh you” (Mt 11:28). And as many persons as obey and draw near, He refreshes them from all these heavy and burdensome and unclean thoughts. And they are at leisure from every iniquity, observing the true, pleasing, holy Sabbath. And they celebrate a feast of the Spirit, of joy and ineffable exultation. And they celebrate a pure service, pleasing to God from a pure heart. This is the true and holy Sabbath. Let us, therefore, entreat God that we may enter into this rest (Heb 4:11) and we may be freed from shameful and evil and vain thoughts so that thus we may be able to serve God out of a pure heart and celebrate the feast of the Holy Spirit. Therefore, blessed is he who enters into that rest. Glory to the Father Who is so well pleased and the Son and the Holy Spirit, forever. Amen. — But Thou, O Lord, have mercy upon us. R/. Thanks be to God.

Isaias 58, 13b. 12b. 11a

R/. ix. If thou call the Sabbath delightful, * Thou shalt be called the repairer of the fences, † Turning the paths into rest. V/. The Lord will give thee rest continually. * Thou shalt be called the repairer of the fences, † Turning the paths into rest. Glory be to the Father and to the Son and to the Holy Spirit. † Turning the paths into rest.

******

DORMITIONIST OFFICE OF SAINTS

The Psalms appointed at Matins are the same as those in the Monastic Breviary for the various classes at Saints; those at first Vespers and Lauds are the festal five and nine respectively, as in the Office of the Dormition; those at second Vespers are as in the Roman Breviary prior to the reforms of St Pius X.

1^st & 2^nd VESPERS

Aña. Pretioſa in conſpectu Domini: mors Sanctorum ejus.

Cap. In paſcuis uberrimis paſcam eas, et in montibus excelſis Iſraël erunt paſcua earum: ibi requieſcent in herbis virentibus, et in paſcuis pinguibus paſcentur ſuper montes Iſraël.

R/. Iſte homo perfecit omnia, quæ locutus eſt ei Deus, et dixit ad eum: Ingredere in requiem meam: * Quia te vidi juſtum coram me ex omnibus gentibus. V/. Iſte est, qui contempſit vitam mundi, et pervenit ad cæleſtia regna. * Quia te vidi juſtum coram me ex omnibus gentibus. Gloria Patri, et Filio, et Spiritui Sancto. * Quia te vidi juſtum coram me ex omnibus gentibus.

Hymnus. O quanta qualia…

V/. Domine, quis habitabit in tabernaculo tuo?

R/. Aut quis requieſcet in monte ſancto tuo?

Pro Sancto

Magn. Aña. Domine, iſte Sanctus habitabit in tabernaculo tuo, operatus eſt juſtitiam, requieſcet in monte ſancto tuo.

Pro Sancta

Magn. Aña. Nigra ſum, ſed formoſa, filiæ Jeruſalem; ideo dilexit me Rex, et introduxit me in cubiculum ſuum.

Pro pluribus

Bened. Aña. Exſultabunt Sancti in gloria, lætabuntur in cubilibus ſuis: exaltationes Dei in faucibus eorum.

MATINS

Invit. Introivit/Introierint in * Requiem meam. (Ps 94:11c)

[S/he has/They have entered into * My rest.]

Non dicitur Hymnus.

Aña. Vacate, et videte quoniam ego ſum Deus.

V/. Beati qui habitant.

R/. In domo tua, Domine.

Lectio i.

De Epistola ad Hebræos.

c. 11, 33-38

Sancti per fidem vicerunt regna, operati sunt juſtitiam, adepti ſunt repromiſſiones, obturaverunt ora leonum, extinxerunt impetum ignis, effugerunt aciem gladii, convaluerunt de infirmitate, fortes facti ſunt in bello, caſtra verterunt exterorum: acceperunt mulieres de reſurrectione mortuos ſuos: alii autem diſtenti ſunt non ſuſcipientes redemptionem ut meliorem invenirent reſurrectionem. Alii vero ludibria, et verbera experti, inſuper et vincula, et carceres: lapidati ſunt, ſecti ſunt, tentati ſunt, in occiſione gladii mortui ſunt, circuierunt in melotis, in pellibus caprinis, egentes, anguſtiati, afflicti: quibus dignus non erat mundus: in ſolitudinibus errantes, in montibus, in ſpeluncis, et in cavernis terræ. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Apoc. 14, 13; II Mach. 12, 45

R/. i. Beati mortui qui in Domino moriuntur, * Ut requieſcant. V/. Hi qui cum pietate dormitionem acceperant, optimam haberent repoſitam gratiam, * Ut requieſcant.

Lectio ii.

c. 12, 1-2 & 22-24

Ideoque et nos tantam habentes impoſitam nubem teſtium, deponentes omne pondus, et circumſtans nos peccatum, per patientiam curramus ad propoſitum nobis certamen: aſpicientes in auctorem fidei, et conſummatorem Jeſum, qui propoſito ſibi gaudio ſuſtinuit crucem, confuſione contempta, atque in dextera ſedis Dei ſedet. Sed acceſſiſtis ad Sion montem, et civitatem Dei viventis, Jeruſalem cæleſtem, et multorum millium angelorum frequentiam, et eccleſiam primitivorum, qui conſcripti ſunt in cælis, et judicem omnium Deum, et ſpiritus juſtorum perfectorum, et teſtamenti novi mediatorem Jeſum, et ſanguinis aſperſionem melius loquentem quam Abel. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Wis. 3, 1 & 3; I Th. 4, 13a

R/. ii. Juſtorum animæ in manu Dei ſunt, * Illi ſunt in pace. V/. Nolumus autem vos ignorare fratres de dormientibus, * Illi ſunt in pace.

Lectio iii.

cc. 12, 26b-28 & 13, 20-21

Nunc autem repromittit, dicens: Adhuc ſemel, et ego movebo non ſolum terram, ſed et cælum. Quod autem, Adhuc ſemel, dicit: declarat mobilium tranſlationem tamquam factorum, ut maneant ea quæ ſunt immobilia. Itaque regnum immobile ſuſcipientes, habemus gratiam: per quam ſerviamus placentes Deo, cum metu et reverentia. Deus autem pacis, qui eduxit de mortuis paſtorem magnum ovium, in ſanguine teſtamenti æterni, Dominum noſtrum Jeſum Chriſtum, aptet vos in omni bono, ut faciatis ejus voluntatem: faciens in vobis quod placeat coram ſe per Jeſum Chriſtum: cui eſt gloria in ſæcula ſæculorum. Amen. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Rom. 6, 3 & 4a; Col. 3, 3

R/. iii. An ignoratis quia quicumque baptizati ſumus in Chriſto Jeſu, in morte ipſius baptizati ſumus? * Mortui enim eſtis, et vita veſtra eſt abſcondita cum Chriſto in Deo. V/. Conſepulti enim ſumus cum illo per baptiſmum in mortem: * Mortui enim eſtis, et vita veſtra eſt abſcondita cum Chriſto in Deo.

Lectio iv.

Lectio beati Auguſtini Epiſcopi.

De Civitate Dei, XXII, 30

Ibi perficietur: Vacate et videte quoniam ego ſum Deus; quod erit vere maximum ſabbatum non habens veſperam, quod commendavit Dominus in primis operibus mundi, ubi legitur: Et requievit Deus die ſeptimo ab omnibus operibus ſuis, quæ fecit, et benedixit Deus diem ſeptimum et ſanctificavit eum, quia in eo requievit ab omnibus operibus ſuis, quæ inchoavit Deus facere. Dies enim ſeptimus etiam nos ipsi erimus, quando ejus fuerimus benedictione et ſanctificatione pleni atque refecti. Ibi vacantes videbimus quoniam ipſe eſt Deus. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

R/. iv. Vacabimus in æternum, videntes quia ipſe eſt Deus, quo pleni erimus quando ipſe * erit omnia in omnibus. V/. Quanta erit illa felicitas, vacabitur Dei laudibus, qui * erit omnia in omnibus.

Lectio v.

Nam et ipsa opera bona noſtra, quando ipſius potius intelleguntur eſſe, non noſtra, tunc nobis ad hoc ſabbatum adipiſcendum imputantur; quia ſi nobis ea tribuerimus, ſervilia erunt, cum de ſabbato dicatur: Omne opus ſervile non facietis; propter quod et per Hiezechielem prophetam dicitur: Et ſabbata mea dedi eis in ſignum inter me et inter eos, ut ſcirent quia ego Dominus, quo ſanctifico eos. Hoc perfecte tunc ſciemus, quando perfecte vacabimus, et perfecte videbimus quia ipſe eſt Deus. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Ezechiel 20, 20; Ps. 45, 11a

R/. v. Sabbata mea ſanctificate, ut ſint ſignum inter me et vos, et ſciatis quia ego ſum * Dominus Deus veſter. V/. Vacate, et videte quoniam ego ſum Deus. * Dominus Deus vester.

Lectio vi.

Poſt hanc tamquam in die ſeptimo requieſcet Deus, cum eundem diem ſeptimum, quod nos erimus, in ſe ipſo Deo faciet requieſcere. Hæc tamen ſeptima erit ſabbatum noſtrum, cujus finis non erit veſpera, ſed dominicus dies velut octavus æternus, qui Chriſti reſurrectione ſacratus eſt, æternam non ſolum ſpiritus, verum etiam corporis requiem præfigurans. Ibi vacabimus et videbimus, videbimus et amabimus, amabimus et laudabimus. Ecce quod erit in fine ſine fine. Nam quis alius noſter eſt finis niſi pervenire ad regnum, cujus nullus eſt finis? Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Luc. 1, 32b. 33; Heb. 12, 22-24a

R/. vi. Jeſus regnabit in æternum, * Et regni ejus non erit finis. V/. Acceſſiſtis ad Sion montem, et civitatem Dei viventis, Jeruſalem cæleſtem, et multorum millium angelorum frequentiam, et eccleſiam primitivorum, qui conſcripti ſunt in cælis, et judicem omnium Deum, et ſpiritus juſtorum perfectorum, * Et regni ejus non erit finis.

Lectio vii.

Sequentia ſancti Evangelii ſecundum Joannem.

In illo tempore reſpondens Jeſus dixit: Confiteor tibi, Pater, Domine cæli et terræ, quia abſcondiſti hæc a ſapientibus, et prudentibus, et revelaſti ea parvulis. Et reliqua.

Homilia beati Macarii.

In umbra legis per Moyſen datæ mandavit Deus, unumquemque requieſcere in ſabbatho, et nihil agere. Hoc autem figura erat et umbra veri ſabbathi, quod animæ donatur a Domino. Anima enim, quæ digna cenſetur ab obſcœnis et turpibus cogitationibus liberari, tum verum ſabbathum celebrat, tum veram requiem requieſcit, otium agens et liberata ab omnibus operibus tenebroſis. Illic enim in typici ſabbathi celebratione, etſi corpora quieſcebant, verumtamen animæ nequitiis ac vitiis erant illigatæ. Hoc vero, verum ſabbathum vera eſt requies animæ, quæ vacat, et expurgata eſt a cogitationibus ſatanæ, et requieſcit in perpetua quiete et lætitia Domini. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

II Par. 14, 7; Jos. 22, 4a

R/. vii. Quæſierimus Dominum Deum patrum noſtrorum, * Et dederit nobis pacem per gyrum. V/. Dedit Dominus Deus veſter fratribus veſtris quietem et pacem. * Et dederit nobis pacem per gyrum.

Lectio viii.

Quemadmodum enim tunc mandavit, vt ipſa quoque bruta animalia ſabbatho quieſcerent, ne bos ſub jugum neceſſarium traheretur; ne aſino onera imponerentur; (quieſcebant enim ipſa quoque animalia a duris operibus;) ſic quoque cum veniſſet Dominus, et verum æternumque ſabbathum contuliſſet, refocillavit animam oneribus iniquitatis, immundarumque cogitationum gravatam et onuſtam, et operantem iniquitatis opera neceſſario, quippe quæ ſub acerborum dominorum ſervitutem erat redacta; et levavit eam ob oneribus intolerabilibus, variis atque obſcœnis cogitationibus, ſublatoque graui lugo operum iniquorum recreauit eam, cogitationibus impuris laborantem. Tu autem, Domine, miserere nostri. R/. Deo gratias.

Lev. 16, 31; 23, 32b

R/. viii. Sabbatum requietionis eſt, * Et affligetis animas veſtras religione perpetua. V/. A veſpera uſque ad veſperam celebrabitis ſabbata veſtra. * Et affligetis animas veſtras religione perpetua.

Lectio ix.

Dominus enim vocat hominem ad recreationem, inquiens: Venite ad me omnes, qui laboratis et onerati eſtis, et ego refocillabo vos. Itaque quæcumque animæ crediderint et acceſſerint, reficiet eas ab his gravibus, moleſtis, et immundis cogitationibus, quæ vacantes ab omni iniquitate, celebrant ſabbathum verum, deliciarum plenum et ſanctum: peragunt feſtum Spiritus, gaudii et exultationis inerrabilis, et ſerviunt ſervitium purum et Deo gratum ex puro corde, hoc eſt, verum et ſanctum ſabbathum. Obſecremus ergo nos quoque Deum, ut ingrediamur in hanc requiem, ut ſeriemur a turpibus, malitioſis atque vanis cogitationibus, quo hoc pacto poſſimus ſervitium exhibere Deo ex puro corde, ac celebrare feſtum Spiritus ſancti. Beatus ergo, qui ingreſſus eſt illam requiem. Gloria Patri, cui ſic placuit, et Filio, et Spiritui ſancto in ſecula. Amen. Tu autem, Domine, miſerere noſtri. R/. Deo gratias.

Isaias 58, 13b. 12b. 11a

R/. ix. Si vocaveris ſabbatum delicatum, * Vocaberis ædificator ſepium, † Avertens ſemitas in quietem. V/. Requiem tibi dabit Dominus ſemper. * Vocaberis ædificator ſepium, † Avertens ſemitas in quietem. Gloria Patri et Filio et Spiritui Sancto. † Avertens ſemitas in quietem.

Te Deum.

VERSICLE BEFORE LAUDS

V/. Congregati ſunt.

R/. Et in cubilibus ſuis collocabuntur.

LAUDS

Aña. Exſultabunt Sancti in gloria: lætabuntur in cubilibus ſuis.

Cap. In paſcuis uberrimis paſcam eas, et in montibus excelſis Iſraël erunt paſcua earum: ibi requieſcent in herbis virentibus, et in paſcuis pinguibus paſcentur ſuper montes Iſraël.

Hymnus. O quanta qualia…

V/. Corpora Sanctorum in pace ſepulta ſunt.

R/. Et vivent nomina eorum in æternum.

Pro Sancto

Bened. Aña. Obdormivit in Domino.

Pro Sancta

Bened. Aña. Elegit eam Deus, et præelegit eam: in tabernaculo ſuo habitare facit eam.

Pro pluribus

Bened. Aña. Beati mortui qui in Domino moriuntur, ut requieſcant.

PRIME

Aña. Exſultabunt Sancti in gloria: lætabuntur in cubilibus ſuis.

TERCE

Aña. Corpora Sanctorum in pace ſepulta ſunt: et vivent nomina eorum in æternum.

Cap. In paſcuis uberrimis paſcam eas, et in montibus excelſis Iſraël erunt paſcua earum: ibi requieſcent in herbis virentibus, et in paſcuis pinguibus paſcentur ſuper montes Iſraël.

R/. In cæleſtibus regnis Sanctorum * Habitatio est.

R/. In cæleſtibus regnis Sanctorum * Habitatio est.

V/. Et in æternum requies eorum. * Habitatio est.

Gloria Patri et Filio et Spiritui Sancto.

R/. In cæleſtibus regnis Sanctorum * Habitatio est.

V/. Exſultabunt Sancti in gloria.

R/. Lætabuntur in cubilibus ſuis.

SEXT

Aña. In cæleſtibus regnis Sanctorum habitatio est, et in æternum requies eorum.

Cap. Audivi vocem de cælo, dicentem mihi: Scribe: Beati mortui qui in Domino moriuntur. Amodo jam dicit Spiritus, ut requieſcant a laboribus ſuis.

R/. Exſultabunt Sancti * In gloria.

R/. Exſultabunt Sancti * In gloria.

V/. Lætabuntur in cubilibus ſuis. * In gloria.

Gloria Patri et Filio et Spiritui Sancto.

R/. Exſultabunt Sancti * In gloria.

V/. Pretioſa in conſpectu Domini.

R/. Mors Sanctorum ejus.

NONE

Aña. Congregati ſunt, et in cubilibus ſuis collocabuntur.

Cap. Juſtorum animæ in manu Dei ſunt, et non tanget illos tormentum mortis.  Viſi ſunt oculis inſipientium mori: illi autem ſunt in pace.

R/. Pretioſa * In conſpectu Domini.

R/. Pretioſa * In conſpectu Domini.

V/. Mors Sanctorum ejus. * In conſpectu Domini.

Gloria Patri et Filio et Spiritui Sancto.

R/. Pretioſa * In conſpectu Domini.

V/. In cæleſtibus regnis Sanctorum habitatio est.

R/. Et in æternum requies eorum.