Parce Domine parce populo tuo

The following antiphon ought be ever on the lips of the faithful at this dread time, when we cry again and again for mercy, begging the Lord to avert the capital sentence his wrath has appointed on account of our sins:

Aña. Parce, Domine, parce populo tuo: ne in æternum irascaris nobis. (Cf. Joel 2, 17; Ps. 84, 6) 

(Spare, O Lord, spare thy people: lest thou be angry with us for ever.)

This antiphon may be sung with a selection of verses from the Lenten office hymns (the 5th and 6th of the hymn at Matins, the 2nd of the hymn at Lauds, and the 1st and 2nd of the hymn at Vespers), as follows:

Outside of Lent, verse 4 should be omitted; in its place, or even always, another verse (the 3rd from the Lenten Vespers hymn) could be profitably added:

And the following responsories are also highly appropriate:

R. Media vita in morte sumus: quem quærimus adjutorem, nisi te, Domine? qui pro peccatis nostris juste irasceris: * Sancte Deus, Sancte fortis, Sancte misericors Salvator, amaræ morti ne tradas nos.
V. 1. Ps. 21, 5 In te speraverunt patres nostri; speraverunt, et liberasti eos. * Sancte Deus, Sancte fortis, Sancte misericors Salvator, amaræ morti ne tradas nos.
V. 2. Cf. Ps. 21, 5-6 Ad te clamaverunt patres nostri; clamaverunt, et non sunt confusi. * Sancte Deus, Sancte fortis, Sancte misericors Salvator, amaræ morti ne tradas nos.
V. Gloria Patri, et Filio, et Spiritui Sancto. * Sancte Deus, Sancte fortis, Sancte misericors Salvator, amaræ morti ne tradas nos. 

(R. In the midst of life we are in death: whom should we seek as a helper, unless thou, O Lord? who for our sins art justly angered: * Holy God, Holy strong, Holy merciful Saviour, give us not over unto bitter death.
V. 1. In thee our fathers hoped; they hoped, and thou didst deliver them. * Holy God, Holy strong, Holy merciful Saviour, give us not over unto bitter death.
V. 2. To thee our fathers cried; they cried, and were not confounded. * Holy God, Holy strong, Holy merciful Saviour, give us not over unto bitter death.
V. Glory be to the Father, and to the Son, and to the Holy Ghost. * Holy God, Holy strong, Holy merciful Saviour, give us not over unto bitter death.) 

******

(Cf. Judith 9, 18; 2 Reg. 24, 16; 1 Par. 21, 15; Ez. 12, 19; Gen. 8, 21; Ex. 9, 16; Dan. 9, 16)
R. Recordáre, Dómine, testaménti tui, et dic Angelo percutiénti: Cesset jam manus tua, * Ut non desolétur terra, et ne perdas omnem ánimam vivam.
V. Quiéscat, Dómine, ira tua a pópulo tuo, et a civitáte sancta tua. * Ut non desolétur terra, et ne perdas omnem ánimam vivam.
V. Gloria Patri, et Filio, et Spiritui Sancto. * Ut non desolétur terra, et ne perdas omnem ánimam vivam. 

(R. Remember, O Lord, thy covenant, and say to the destroying Angel: Cease now thy hand, * That the earth be not left desolate, and lest thou slay every living soul.
V. Quiet, O Lord, thine anger against thy people, and against thy holy city. * That the earth be not left desolate, and lest thou slay every living soul.
V. Glory be to the Father, and to the Son, and to the Holy Ghost. * That the earth be not left desolate, and lest thou slay every living soul.)

Long Responsories at the Little Hours

On Septuagesima, Sexagesima and Quinquagesima Sundays – and above all on all the days of Lent from the first Sunday onwards until the eve of the Paschal Triduum – the Little Hours according to the Use of the Friars Preachers feature not the usual short responsories, but long responsories of the type normally reserved to Matins.

(Likewise, the Dominican Office also inserts a long responsory after the chapter of First Vespers of many Sundays and greater feasts, which was a common mediæval practice aiming at lending greater solemnity to the Hour.  However, at the Little Hours during Lent, the accent is rather on penitential solemnity rather than such festal solemnity.)

While I do not have a book of Dominican chant to hand, other than a Libellus Completorii (Compline booklet), it would be my understanding, based on the chant for the responsory therein (number 5 below), that all these responsories would have the sort of melismatic chant that Matins responsories do, rather than the far simpler syllabic chant usually found in the normal short responsories of the Little Hours at all the other seasons of the year.

(1) For Septuagesima, Sexagesima and Quinquagesima Sundays —

at Terce (Ps 70:5b-6a):

R/. Spes mea, Domine, * A juventute mea.

[This R/. is not repeated, but rather the versicle follows at once:]

V/. In te confirmatus sum ex utero: de ventre matris meæ tu es meus protector. * A juventute mea.

Gloria Patri et Filio et Spiritui Sancto.

R/. Spes mea, Domine, * A juventute mea.

(My hope, O Lord, * From my youth.

(By thee have I been confirmed from the womb: from my mother's womb thou art my protector. * From my youth.

(Glory be to the Father and to the Son and to the Holy Ghost.

(My hope, O Lord, * From my youth.)

at Sext (cf. Ps 60:4b):

R/. Esto nobis, Domine, * Turris fortitudinis.

V/. A facie inimici. * Turris fortitudinis.

Gloria Patri et Filio et Spiritui Sancto.

R/. Esto nobis, Domine, * Turris fortitudinis.

(Be to us, Lord, * A tower of strength.

(Against the face of the enemy. * A tower of strength.

(Glory be to the Father and to the Son and to the Holy Ghost.

(Be to us, Lord, * A tower of strength.)

at None (Ps 141:8a (Roman Psalter); Ps 141:5b):

R/. Educ de carcere animam meam, * Ut confiteatur nomini tuo, Domine.

V/. Periit fuga a me, et non est qui requirat animam meam. * Ut confiteatur nomini tuo, Domine.

Gloria Patri et Filio et Spiritui Sancto.

R/. Educ de carcere animam meam, * Ut confiteatur nomini tuo, Domine.

(Bring my soul out of prison, * That I may praise thy name, O Lord.

(Flight hath failed me: and there is no one that hath regard to my soul. * That I may praise thy name, O Lord.

(Glory be to the Father and to the Son and to the Holy Ghost.

(Bring my soul out of prison, * That I may praise thy name, O Lord.)

(2) Sundays and ferias of the first and second weeks of Lent (drawn from Psalm 118) —

at Terce (Ps 118:63,132):

R/. Participem me fac, Deus, omnium timentium te * Et custodientium mandata tua. 

V/. Aspice in me et miserere mei secundum judicium diligentium nomen tuum * Et custodientium mandata tua.

Gloria Patri et Filio et Spiritui Sancto.

R/. Participem me fac, Deus, omnium timentium te * Et custodientium mandata tua. 

(Make me, O God, a partaker with all them that fear thee, * And that keep thy commandments.

(Look thou upon me, and have mercy on me, according to the judgment of them that love thy name. * And that keep thy commandments.

(Glory be to the Father and to the Son and to the Holy Ghost.

(Make me, O God, a partaker with all them that fear thee, * And that keep thy commandments.)

at Sext (Ps 118:101-102):

R/. Ab omni via mala prohibui pedes meos, * Ut custodiam mandata tua, Domine.

V/. A judiciis tuis non declinavi, quia tu legem posuisti mihi, * Ut custodiam mandata tua, Domine.

Gloria Patri et Filio et Spiritui Sancto.

R/. Ab omni via mala prohibui pedes meos, * Ut custodiam mandata tua, Domine.

(I have restrained my feet from every evil way: * That I may keep thy words, O Lord.

(I have not declined from thy judgments, because thou hast set me a law. * That I may keep thy words, O Lord.

(Glory be to the Father and to the Son and to the Holy Ghost.

(I have restrained my feet from every evil way: * That I may keep thy words, O Lord.)

at None (Pss 118:164a; 27:3a; 118:176):

R/. Septies in die laudem dixi tibi, Domine Deus meus: * Ne perdas me.

V/. Erravi sicut ovis quæ perierat: require servum tuum, Domine, quia mandata tua non sum oblitus. * Ne perdas me.

Gloria Patri et Filio et Spiritui Sancto.

R/. Septies in die laudem dixi tibi, Domine Deus meus: * Ne perdas me.

(Seven times a day I have given praise to thee, Lord my God: * Destroy me not.

(I have gone astray like a sheep that is lost: seek thy servant, Lord, because I have not forgotten thy commandments. * Destroy me not.

(Glory be to the Father and to the Son and to the Holy Ghost.

(Seven times a day I have given praise to thee, Lord my God: * Destroy me not.)

(3) Sundays and ferias of the third and fourth weeks of Lent (drawn from Psalm 118) —

at Terce (Ps 118:71a,72,73):

R/. Bonum mihi, Domine, quod humiliasti me: * Bonum mihi lex oris tui super millia auri et argenti. 

V/. Manus tuæ fecerunt me et plasmaverunt me: da mihi intellectum, ut discam mandata tua. * Bonum mihi lex oris tui super millia auri et argenti. 

Gloria Patri et Filio et Spiritui Sancto.

R/. Bonum mihi, Domine, quod humiliasti me: * Bonum mihi lex oris tui super millia auri et argenti. 

(It is good for me, Lord, that thou hast humbled me: * The law of thy mouth is good to me, above thousands of gold and silver.

(Thy hands have made me and formed me: give me understanding, and I will learn thy commandments. * The law of thy mouth is good to me, above thousands of gold and silver.

(Glory be to the Father and to the Son and to the Holy Ghost.

(It is good for me, Lord, that thou hast humbled me: * The law of thy mouth is good to me, above thousands of gold and silver.)

at Sext (Ps 118:125a,73b):

R/. Servus tuus ego sum: * Da mihi intellectum, Domine.

V/. Ut discam mandata tua: * Da mihi intellectum, Domine.

Gloria Patri et Filio et Spiritui Sancto.

R/. Servus tuus ego sum: * Da mihi intellectum, Domine.

(I am thy servant: * Give me understanding, Lord. 

(That I will learn thy commandments. * Give me understanding, Lord. 

(Glory be to the Father and to the Son and to the Holy Ghost.

(I am thy servant: * Give me understanding, Lord.)

at None (cf. Ps 118:41,130):

R/. Declara super nos, Deus, * Tuam misericordiam.

V/. Declaratio sermonum tuorum dat intellectum, Domine, * Tuam misericordiam.

Gloria Patri et Filio et Spiritui Sancto.

R/. Declara super nos, Deus, * Tuam misericordiam.

(Declare upon us, O God, * Thy mercy.

(The declaration of thy words giveth understanding, Lord. * Thy mercy.

(Glory be to the Father and to the Son and to the Holy Ghost.

(Declare upon us, O God, * Thy mercy.)

(4) Sundays and ferias of Passiontide, until Holy Thursday exclusive (without "Glory be" on account of the season) —

at Terce (Ps 21:21-22):

R/. Erue a framea, Deus, animam meam: * Et de manu canis unicam meam. 

V/. Salva me ex ore leonis: et a cornibus unicornium humilitatem meam, * Et de manu canis unicam meam. 

R/. Erue a framea, Deus, animam meam: * Et de manu canis unicam meam. 

(Deliver, O God, my soul from the sword: * And my only one from the hand of the dog.

(Save me from the lion's mouth; and my lowness from the horns of the unicorns. * And my only one from the hand of the dog.

(Deliver, O God, my soul from the sword: * And my only one from the hand of the dog.)

at Sext (Ps 21:22,21):

R/. De ore leonis libera me, Domine: * Et a cornibus unicornium humilitatem meam.

V/. Erue a framea, Deus, animam meam, et de manu canis unicam meam.  * Et a cornibus unicornium humilitatem meam.

R/. De ore leonis libera me, Domine: * Et a cornibus unicornium humilitatem meam.

(From the lion's mouth save me, Lord: * And from the horns of the unicorns my lowness. 

(Deliver from the sword, O God, my soul, and from the hand of the dog my only one. * And from the horns of the unicorns my lowness. 

(From the lion's mouth save me, Lord: * And from the horns of the unicorns my lowness.)

at None (Ps 118:161-162a,162b):

R/. Principes persecuti sunt me gratis, et a verbis tuis formidavit cor meum. * Lætabor ego super eloquia tua.

V/. Quasi qui invenit spolia multa. * Lætabor ego super eloquia tua.

R/. Principes persecuti sunt me gratis, et a verbis tuis formidavit cor meum. * Lætabor ego super eloquia tua.

(Princes have persecuted me without cause: and my heart hath been in awe of thy words. * I will rejoice at thy words.

(As one that hath found great spoil. * I will rejoice at thy words.

(Princes have persecuted me without cause: and my heart hath been in awe of thy words. * I will rejoice at thy words.)

(5) At Compline, on Sundays and feasts from the first Sunday of Lent until the first Passion Sunday (Pss 4:9; 131:4):

R/. In pace in idipsum * Dormiam et requiescam.
V/. Si dedero somnum oculis meis et palpebris meis dormitationem. * Dormiam et requiescam.
Gloria Patri et Filio et Spiritui Sancto.

R/. In pace in idipsum * Dormiam et requiescam.

(In peace in the selfsame * I will sleep, and I will rest.
(If I shall give sleep to my eyes, or slumber to my eyelids, * I will sleep, and I will rest.

(Glory be to the Father and to the Son and to the Holy Ghost.

(In peace in the selfsame * I will sleep, and I will rest.)

Three French Responsories

According to Dom Guéranger, the following three responsories were "composed by Fulbert of Chartres [†1028] and [King] Robert the Pious [972-1031].  France first adapted them, and the whole of Europe soon followed her example" - as did the nascent Dominican Order, for my O.P. Breviary still includes these, as follows, in place of what the Roman Office provides, as the third, sixth and ninth responsories of Matins for the Feast of the Nativity of Our Lady:

R/. iii.  Stirps Jesse virgam produxit, virgaque florem: * Et super hunc florem † Requiescit Spiritus almus.

V/.  Virgo Dei Genetrix virga est, flos Filius ejus. * Et super hunc florem.

Gloria Patri, et Filio, et Spiritui Sancto. † Requiescit Spiritus almus.

(The rod of Jesse produced a branch, and the branch a flower: * And upon this flower rests the loving Spirit.  V/.  The Virgin Mother of God is the branch, her Son the flower.)

[Of course, this is based upon Isaias xi, 1-2a: Et egredietur virga de radice Jesse, et flos de radice ejus ascendet.  Et requiescet super eum spiritus Domini – "And there shall arise a branch from the root of Jesse, and a flower from his root shall go up.  And there shall rest upon him the spirit of the Lord".]

R/. vi.  Ad nutum Domini nostrum ditantis honorem, * Sicut spina rosam, genuit Judæa Mariam.
V/.  Ut vitium virtus operiret, gratia culpam. * Sicut spina rosam, genuit Judæa Mariam.
Gloria Patri, et Filio, et Spiritui Sancto. * Sicut spina rosam, genuit Judæa Mariam.

(At the nod of the Lord enriching us with honour, * As the rose from the thorn, Judæa gave birth to Mary.  V/.  That vice might be overcome by virtue, sin by grace.)

[Again, the versicle derives from Cant. ii, 2: Sicut lilium inter spinas, sic amica mea inter filias – "As a lily among thorns, so my beloved among the daughters".]

R/. ix.  Solem justitiæ, Regem paritura supremum, * Stella Maria maris † Hodie processit ad ortum.
V/.  Cernere divinum lumen gaudete, fideles. * Stella Maria maris.
Gloria Patri, et Filio, et Spiritui Sancto. † Hodie processit ad ortum.

(In order to bring forth the Sun of justice, the sovereign King, * Mary, the star of the sea, to-day proceeded to her rising.  V/.  To behold the divine light rejoice, ye faithful.)

[The "Sun of justice" is foretold in Malachias iv, 2.]

Sure enough, Migne's trusty Patrologia Latina, volume CXLI, column 345 (you may consult the volume here), gives the texts of these responsories among the works of Bishop Fulbert.

Furthermore, what the Roman and Dominican Breviaries provide for the lessons of the Second Nocturn of Matins of Our Lady's Birthday, as a sermon of St Augustine, is actually Fulbert's ninth sermon to the people, for the Annunciation (P.L., vol. CLXI, coll. 336-340), beginning Adest nobis dilectissimi.  (The Breviaries only take up its beginning, of course, quoting from most of parts 1 and 2.)  Most interestingly, from his ardent prayer to Our Lady which which he ends his effusion of praise (n. 5, coll. 338-340) comes the well-known anthem Sancta Maria, succurre miseris, used for a thousand years in the Office on Marian feasts and commemorations.

Herewith, a translation of this excerpt, gratefully lifted from an online version of this Office (which I trust will be perfectly alright, especially as, given its extreme quaintness, I think it is probably the Marquess of Bute's translation, by now long out of copyright):

Dearly beloved brethren, the day for which we have longed, the Feast-day of the Blessed and Worshipful and Alway-Virgin Mary, that day is come.  Let our land laugh and sing with merriment, bathed in the glory of this great Virgin's rising.  She is the flower of the fields on which the priceless lily of the valleys hath blossomed.  This is she whose delivery changed the nature that we draw from our first parents, and cleansed away their offence.  At her that dolorous sentence which was pronounced over Eve ended its course; to her it was never said: In sorrow thou shalt bring forth children.  She brought forth a Child, even the Lord, but she brought him forth, not in sorrow, but in joy.

Eve wept, but Mary laughed.  Eve's womb was big with tears, but Mary's womb was big with gladness.  Eve gave birth to a sinner, but Mary gave birth to the sinless One.  The mother of our race brought punishment into the world, but the Mother of our Lord brought salvation into the world.  Eve was the foundress of sin, but Mary was the foundress of righteousness.  Eve welcomed death, but Mary helped in life.  Eve smote, but Mary healed.  For Eve's disobedience, Mary offered obedience; and for Eve's unbelief, Mary offered faith.

Let Mary now make a loud noise upon the organ, and between its quick notes let the rattling of the Mother's timbrel be heard.  Let the gladsome choirs sing with her, and their sweet hymns mingle with the changing musick.  Hearken to what a song her timbrel will make accompaniment.  She saith: My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.  For he hath regarded the lowliness of his handmaiden, for, behold, from henceforth all generations shall call me blessed.  For he that is Mighty hath magnified me.  The new miracle of Mary's delivery hath effaced the curse of the frail backslider, and the singing of Mary hath silenced the wailing of Eve.

It seems strange that, by the 1960's, when it had been known for well over a century that this sermon was not Augustine's, but Fulbert's, that the title of it in the Breviary had not been amended.  Oh well, it just goes to prove the old clerical joke, "He lies like a Second Nocturn"!

Fulbert, by the way, as befits such a devout client of Our Lady, while not canonized at Rome, has a local cult approved for the dioceses of Chartres and Poitiers – I suppose he could be styled Blessed Fulbert; the modern Martyrology lists him as a saint, albeit with a local cult only.  He it was who greatly promoted the establishment in the West of the Feast of Our Lady's Nativity, especially by his famous and widely-disseminated sermon on the subject, Approbate Consuetudinis (Sermon 4, on the Nativity of the Blessed Virgin Mary, in P.L. CXLI, 320-324, which can be accessed via this link), evoking the image of Our Lady as Stirps Jesse... this sermon, and the chants associated with it (as above), were worked into the liturgical texts of the feast across mediæval Europe.  However, he is most famous for rebuilding Notre-Dame de Chartres after it was destroyed by fire.

As for good King Robert II, the Pious, he had once been a fellow student of young Fulbert at the cathedral school at Rheims, and was very religious – that fount of all knowledge, Wikipedia, tells me that "he was musically inclined, being a composer, chorister, and poet, and making his palace a place of religious seclusion, where he conducted the matins and vespers in his royal robes."  Unfortunately, his scheming wife turned his sons against him, and he died in the midst of intestine war against those Absaloms.

Byzantine Origins?

Many of the longer non-scriptural antiphons and such of the Roman Rite, such as those appointed for Lauds and Vespers of the Octave Day of Christmas (used in the Little Office for Christmastide till the Presentation), are in fact translations from Greek troparia.

I wonder if Greek origins lie behind certain of the well-known Marian versicles (also used in the Little Office), such as Dignare me laudare te, Virgo sacrata - Da mihi virtutem contra hostes tuos, or Post partum, Virgo, inviolata permansisti - Dei Genetrix, intercede pro nobis, and Gaude, Maria Virgo - Cunctas hæreses sola interemisti in universo mundo: for the latter two seem to stem from parts of one of the Roman Matins responsories for the Annunciation, and this text itself seems to betray a Greek liturgical origin by its very floridity, although its roughly rhyming lines may instead shew it a native Latin composition (I give its verse in its older form, as preserved in the Dominican Breviary; the Roman now quotes St Luke i, 45 - Beata es quæ credidisti: quia perfecta sunt ea, quæ dicta sunt tibi a Domino):

R/. Gaude, Maria Virgo, cunctas hæreses sola interemisti,

quæ Gabrielis Archangeli dictis credidisti:

* Dum Virgo Deum et hominem genuisti,

et post partum, Virgo, inviolata permansisti.

V/. Gabrielem Archangelum scimus divinitus te esse affatum:

uterum tuum de Spiritu Sancto credimus imprægnatum:

erubescat Judæus infelix, qui dicit Christum ex Joseph semine esse natum.

* Dum Virgo Deum et hominem genuisti,

et post partum, Virgo, inviolata permansisti.

Gloria Patri, et Filio, et Spiritui Sancto.

* Dum Virgo Deum et hominem genuisti,

et post partum, Virgo, inviolata permansisti.

(R/. Rejoice, Mary Virgin, all heresies alone thou hast crushed, who believed the things Gabriel Archangel said, * When, a Virgin, thou brought forth God and Man, and after birth, inviolate thou remained a Virgin. V/. We know Gabriel Archangel to have spoken by divine agency to thee: we believe thy womb was impregnated by the Holy Ghost: may that unhappy Jew blush, who said that Christ was born of the seed of Joseph. * When, a Virgin, thou brought forth God and Man, and after birth, inviolate thou remained a Virgin. Glory be to the Father, and to the Son, and to the Holy Ghost. * When, a Virgin, thou brought forth God and Man, and after birth, inviolate thou remained a Virgin. )

Congratulamini mihi

R/. Congratulamini mihi, omnes, qui diligitis Dominum: quia, cum essem parvula, placui Altissimo, * Et de meis visceribus genui Deum et hominem. V/. Beatam me dicent omnes generationes, quia ancillam humilem respexit Deus. * Et de meis visceribus genui Deum et hominem.

(R/. Rejoice with me, all ye who love the Lord: for, when I was a little girl, I pleased the Most High, * And from my womb I brought forth to God-and-Man. V/. Blessed shall all generations call me, for God hath regarded the humility of His handmaid. * And from my womb I brought forth God-and-Man.)

More on the Proper Chants of the First Sunday of Lent

The chants of the Proper of the first Sunday of Lent are all taken from Psalm 90 - above all, the day's great Tract uses all but three verses of it (why they're omitted, I'm unsure).  I mentioned in an earlier post that two supplements to the Proper are available for optional use: the Offertory Scapulis suis may have its ancient melismatic verses sung with it (the first of these for the first Sunday of Lent being Dicet Domino: susceptor meus es, non timebo a timore nocturno, a sagitta volante per diem. * Scuto..., where the last word indicates the last part of the Offertory antiphon which is thereupon to be repeated), while the Communion Scapulis suis may be repeated after every one or two verses from Psalm 90 (verses 1-3 and 11-16, to be precise).

However, there is another fine item worthy of chanting at Mass if time permit: the last Responsory of Matins, also taken from Psalm 90:

R/. Angelis suis Deus mandávit de te, ut custódiant te in ómnibus viis tuis: * In mánibus portábunt te, ne umquam offéndas ad lápidem pedem tuum.

V/. Super áspidem et basilíscum ambulábis, et conculcábis leónem et dracónem. * In mánibus portábunt te, ne umquam offéndas ad lápidem pedem tuum.

Glória Patri, et Fílio, et Spirítui Sancto. * In mánibus portábunt te, ne umquam offéndas ad lápidem pedem tuum.

Historia for the Books of Kings

There are as many as eleven weeks (as this year) between the Monday after Trinity and the Saturday before the first Sunday of August, and for this period the Church appoints the four books of Kings (that's 1 & 2 Samuel and 1 & 2 Kings in the Protestant reckoning) to be read at Matins. Of course, various feasts and solemnities supervene, such as Corpus Christi, Sacred Heart, SS Peter & Paul, etc., but on all days not of 1st or 2nd class these passages are read. To accompany them there are some twelve responsories based on select verses from the Books of Kings, and these responsories (and also their equivalents for other books) are called historia, being designed to provide a reflection upon the message highlighted. As there are only twelve, these recur regularly throughout each week, and the medievals highly prized them. (In passing, it may be noted that their small number and repetition would make the chanting of them to their elaborate melodies much easier.)

I calculate that between Monday the 19th of May and Saturday the 2nd of August this year, these responsories will have been read or sung 138 times, so they are certainly noteworthy.

The first is the admonition of Samuel the prophet to all Israel, that they must cleave to the Lord alone (a warning that went unheeded, with disastrous consequences); the next five, and the eighth, all relate to different portions of the history of King David, whom Scripture and the Church present as a type or foreshadowing of Our Lord; the seventh is taken from the famous but apocryphal prayer of the wicked King Manasses (cf. I Paral. (Chron.) xxxiii, 1-10), upon his repentance (cf. I Paral. (Chron.) xxxiii, 12-13. 19); the nineth to eleventh are all prayers of Solomon, that God would hear and heed his people's cry when they prayed before His Temple (but again, owing to their unrepentant hearts in the end their prayers were spurned); and the twelfth images the great prophet Elias, another type of Our Lord, being taken up to Paradise (foreshadowing the Ascension), as his disciple Eliseus looks on.

Here, then, are the current historia:

1st Responsory. (Cf. I Kings (Sam.) vii. 3.) [Samuel to the whole of Israel]

[Sunday R/. i & Thursday R/. i]

R/. Præparáte corda vestra Dómino, et servíte illi soli: * Et liberábit vos de mánibus inimicórum vestrórum.
V/. Convertímini ad eum in toto corde vestro, et auférte deos aliénos de médio vestri. * Et liberábit vos de mánibus inimicórum vestrórum.

R/. Prepare your hearts unto the LORD, and serve Him Only; * and He will deliver you out of the hand of your enemies.
V/. Return unto Him with all your hearts, and put away the strange gods from among you. * And He will deliver you out of the hand of your enemies.

2nd Responsory. (I Kings (Sam.) xvii. 37.) [King David]

[Sunday R/. ii & Thursday R/. ii]

R/. Deus ómnium exaudítor est: ipse misit Angelum suum, et tulit me de óvibus patris mei: * Et unxit me unctióne misericórdiæ suæ.
V/. Dóminus, qui erípuit me de ore leónis, et de manu béstiæ liberávit me. * Et unxit me unctióne misericórdiæ suæ.


R/. God, Which heareth all, even He sent His Angel, and took me from keeping my father’s sheep, * and anointed me with the oil of His mercy.
V/. The LORD That delivered me out of the mouth of the lion, and out of the paw of the bear, * And anointed me with the oil of His mercy.

3rd Responsory. (Cf. I Kings (Sam.) xvii. 37a. Ps. Ivi. 4a-5b.) [David to Saul about Goliath]

[Sunday R/. iii & Thursday R/. iii]

R/. Dóminus, qui erípuit me de ore leónis, et de manu béstiæ liberávit me, * Ipse me erípiet de mánibus inimicórum meórum.
V/. Misit Deus misericórdiam suam et veritátem suam: ánimam meam erípuit de médio catulórum leónum. * Ipse me erípiet de mánibus inimicórum meórum.
Glória Patri, et Fílio, et Spirítui Sancto. * Ipse me erípiet de mánibus inimicórum meórum.

R/. The LORD That delivered me out of the mouth of the lion, and out of the paw of the bear * He will deliver me out of the hand of mine enemies.
V/. God hath sent forth His mercy and His truth, and delivered my soul from among the lion’s whelps. * He will deliver me out of the hand of mine enemies.
Glory be to the Father, and to the Son, and to the Holy Ghost.
* He will deliver me out of the hand of mine enemies.

4th Responsory. (Cf. 1 Kings (Sam.) xviii. 7a, xvii. 26, xviii. 6, 7.) [From the women’s song on the death of Goliath.]

[Sunday R/. iv & Friday R/. i]

R/. Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo : percússit Philisthæum, et ábstulit oppróbrium ex Israël.
V/. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem millia? * Quia manus Dómini erat cum illo : percússit Philisthæum, et ábstulit oppróbrium ex Israël.

R/. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.
V/. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands? * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.

5th Responsory. (Cf. II Kings (Sam.) i. 21a, 19b.) [From David’s poem on the death of Saul and Jonathan.]

[Sunday R/. v & Friday R/. ii]

R/. Montes Gélboë, nec ros nec plúvia véniant super vos, * Ubi cecidérunt fortes Israël.
V/. Omnes montes, qui estis in circúitu ejus, vísitet Dóminus: a Gélboë autem tránseat. * Ubi cecidérunt fortes Israël.

R/. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you for there are the mighty of Israel fallen!
V/. All ye mountains that stand round about, the Lord look upon you! but let Him pass by Gilboa! * For there are the mighty of Israel fallen!

6th Responsory. (Cf. II Kings (Sam.) vii. 8, 9, 11, 12, 13, 16.) [The Lord to King David]

[Sunday R/. vi & Tuesday R/. iii & Friday R/. iii]

R/. Ego te tuli de domo patris tui, dicit Dóminus, et pósui te páscere gregem pópuli mei: * Et fui tecum in ómnibus ubicúmque ambulásti, firmans regnum tuum in ætérnum.
V/. Fecíque tibi nomen grande, juxta nomen magnórum, qui sunt in terra : et réquiem dedi tibi ab ómnibus inimícis tuis. * Et fui tecum in ómnibus ubicúmque ambulásti, firmans regnum tuum in ætérnum.
Glória Patri, et Fílio, et Spirítui Sancto. * Et fui tecum in ómnibus ubicúmque ambulásti, firmans regnum tuum in ætérnum.

R/. Thus saith the LORD: I took thee out of thy father’s house, and appointed thee to be ruler over My people, over Israel. * And I was with thee whithersoever thou wentest, to establish thy kingdom for ever.
V/. And I have made thee a great name, like unto the name of the great men that are in the earth; and have caused thee to rest from all thine enemies. * And I was with thee whithersoever thou wentest, to establish thy kingdom for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost.
* And I was with thee whithersoever thou wentest, to establish thy kingdom for ever.

7th Responsory. (Prex Manasses; Ps. l. 5, 6a.) [The Lament of the wicked King Manasses]

[Sunday R/. vii & Wednesday R/. i & Saturday R/. i]

R/. Peccávi super númerum arénæ maris, et multiplicáta sunt peccáta mea: et non sum dignus vidére altitúdinem cæli præ multitúdine iniquitátis meæ : quóniam irritávi iram tuam, * Et malum coram te feci.
V/. Quóniam iniquitátem meam ego cognósco: et delíctum meum contra me est semper, quia tibi soli peccávi. * Et malum coram te feci.

R/. My sins are many, yea, they are more in number than the sands of the sea; I am not worthy to look up toward heaven because of the multitude of my iniquities; for I have provoked Thee to anger, * and done evil in Thy sight.
V/. For I acknowledge my transgression, and my sin is ever before me, for against Thee only have I sinned, * And done evil in Thy sight.

“8th” Responsory. (Cf. II Kings (Sam.) xxiv. 17; i Par. (Chron.) xxi. 17.) [David's prayer for forgiveness upon ordering a census and bringing destruction upon Israel]

[Monday R/. i]

R/. Recordáre, Dómine, testaménti tui, et dic Angelo percutiénti: Cesset jam manus tua, * Ut non desolétur terra, et ne perdas omnem ánimam vivam.
V/. Ego sum qui peccávi, ego qui iníque egi: isti qui oves sunt, quid fecérunt? Avertátur, óbsecro, furor tuus, Dómine, a pópulo tuo. * Ut non desolétur terra, et ne perdas omnem ánimam vivam.

R/. Remember, O Lord, Thy covenant, and say unto the destroying Angel: Stay now thine hand, * that the land be not utterly laid waste, and that thou destroy not every living soul.
V/. Even I it is that have sinned, and done evil indeed: but these sheep what have they done ? I pray Thee, O LORD, Let Thine anger be turned away from Thy people. * That the land be not utterly laid waste, and that Thou destroy not every living soul.


“9th” Responsory. (Cf. III (I) Kings viii. 23b.) [Founded on Solomon’s Prayer at the Dedication of the Temple.]

[Monday R/. ii & Wednesday R/. ii & Saturday R/. ii]

R/. Exaudísti, Dómine, oratiónem servi tui, ut ædificárem templum nómini tuo: * Bénedic et sanctífica domum istam in sempitérnum, Deus Israël.
V/. Dómine, qui custódis pactum cum servis tuis, qui ámbulant coram te in toto corde suo. * Bénedic et sanctífica domum istam in sempitérnum, Deus Israël.

R/. O Lord, Thou hast hearkened unto the prayer of Thy servant, that I might build a temple unto Thy Name, * O God of Israel, bless Thou, and hallow this house for ever!
V/. O Lord, Who keepest covenant with Thy servants that walk before Thee in all their heart. * O God of Israel, bless Thou, and hallow this house for ever!

“10th” Responsory. (Cf. II Par. (Chron.) vi. 19-21, 30, 39,40; III (I) Kings viii. 28-29.) [From Solomon’s Prayer at the Dedication of the Temple.]

[Monday R/. iii & Wednesday R/. iii & Saturday R/. iii]

R/. Audi, Dómine, hymnum et oratiónem, quam servus tuus orat coram te hódie, ut sint óculi tui apérti, et aures tuæ inténtæ, * Super domum istam die ac nocte.
V/. Réspice, Dómine, de sanctuário tuo, et de excélso cælórum habitáculo. * Super domum istam die ac nocte.
Glória Patri, et Fílio, et Spirítui Sancto. * Super domum istam die ac nocte.

R/. Hearken, O LORD, unto the cry and to the prayer which Thy servant prayeth before Thee to-day, that Thine eyes may be open and Thine ears attent * toward this house day and night.
V/. Look down from Thine high and holy place, O LORD, even from heaven Thy dwelling, * Toward this house, day and night.
Glory be to the Father, and to the Son, and to the Holy Ghost. * Toward this house day and night.

“11th” Responsory. (Cf. III (I) Kings viii. 33-34.) [Based upon Solomon's prayer at the dedication of the Temple.]

[Tuesday R/. i]

R/. Dómine, si convérsus fúerit pópulus tuus, et oráverit ad sanctuárium tuum: * Tu exáudies de cælo, Dómine, et líbera eos de mánibus inimicórum suórum.
V/. Si peccáverit in te pópulus tuus, et convérsus égerit pœniténtiam, veniénsque oráverit in isto loco. * Tu exáudies de cælo, Dómine, et líbera eos de mánibus inimicórum suórum.

R/. Lord, when Thy people shall turn again to Thee, and shall pray unto Thee in this house, * then hear Thou in heaven, O Lord, and deliver them out of the hand of their enemies.
V/. If Thy people sin against Thee, and turn again, and repent, and come and pray unto Thee in this house. * Then hear Thou in heaven, O Lord, and deliver them out of the hand of their enemies.

“12th” Responsory. (IV (II) Kings ii. 11, 12.) [Elias taken up - Elias cries out]

[Tuesday R/. ii]

R/. Factum est, dum tólleret Dóminus Elíam per túrbinem in cælum, * Eliséus clamábat, dicens: Pater mi, pater mi, currus Israël, et auríga ejus.
V/. Cumque pérgerent, et incedéntes sermocinaréntur, ecce currus ígneus et equi ígnei divisérunt utrúmque, et ascéndit Elías per túrbinem in cælum. * Eliséus clamábat, dicens: Pater mi, pater mi, currus Israël, et auríga ejus.

R/. And it came to pass when the Lord would take up Elijah into heaven by a whirlwind; * Elisha cried, and said: My father, my father, the chariot of Israel, and the horsemen thereof.
V/. And as they still went on, and talked, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder, and Elijah went up by a whirlwind into heaven. * Elisha cried, and said: My father, my father, the chariot of Israel, and the horsemen thereof.

Some Liturgical Devotions to St Philip Neri

This is the Vesper hymn from the traditional Ambrosian Rite for St Philip Neri:

Sacrum Philippum canticum
Terræque et astra concinant:
Implevit hic virtutibus
Terras, et astra civibus.

Rectæ magister semitæ,
Dux gentis, ara pauperum,
Ardens lucerna in Israel;
Sic ille Romæ splenduit.

Inter sepulchra martyrum
Orat, latetque pervigil:
Ex his sepulchris prodiens
Vitam resumit cœlicam.

Romanæ honorem purpuræ,
Quo plus meretur, respuit;
Et major ostro et infulis
Virtute sola fulgurat.

Illapsa flamma pectori
Divini amoris æstuat,
Et corde claudi nescia
Costas refractas dividit.

Ad astra jam cor altius
Vulnus per illud evolat;
Et fusa late in proximos
Divina flagrat caritas.

Hæc caritatis vulnera
Plagas coæquant martyrum:
Hic cordis ignis æstuans
Flammas adæquat Seraphim.

Ergo rogamus supplices,
Philippe, summo Numini
Tu nostra pande pectora,
Tuis ut urat ignibus.

Deo Patri sit gloria
Ejusque soli Filio
Cum Spiritu Paraclito
In sempiterna sæcula. Amen.

According to the Oratorian Proper, the 1st Nocturn readings are from Ecclesiasticus 51:11-30 [RSV] (Vulg. 51:15-38), the 2nd Nocturn readings are those of the Breviary previous to its last preconciliar reform, and the readings for the 3rd Nocturn are as follows:

Lectio VII.

Lectio sancti Evangelii secundum Lucam.

In illo tempore; dixit Jesus discipulis suis: Sint lumbi vestri præcincti, et lucernæ ardentes in manibus vestris. Et reliqua.

Homilia sancti Ambrosii Episcopi.

Lib. 7. In Lucam. [Expositio Evangelii secundum Lucam VII, 131-132]

Beati servi illi, quos cum venerit Dominus invenerit vigilantes. In superioribus vigilare nos voluit, per omnia expectantes momenta Domini Salvatoris adventum; ne dum aliquis remittit, et negligit, et de die in diem opera sua differt, judicii futuri die, vel propria morte præventus meritum suæ commendationis amittat; et illa quidem in omnes præcepti forma generalis. (Quod si dixerit servus ille in corde suo, moram facit Dominus meus venire). Verum series sequentis exempli dispensatoribus, hoc est Sacerdotibus, videtur esse proposita, quo sciant sibi gravem in futurum pœnam esse subeundam, si sæcularibus intenti deliciis, familiam Domini, plebemque commissam sibi gubernare neglexerint. Ille autem servus, qui cognovit voluntatem Domini sui, et non præparavit, et non fecit secundum voluntatem ejus, vapulabit multis.

(A reading of the holy Gospel according to Luke.

At that time, Jesus said to his disciples: Let your loins be girt, and lamps burning in your hands. And the rest.

A homily of St Ambrose the Bishop.

Blessed are those servants, whom the Lord when he cometh, shall find watching. Above, he wished us to expect at all times the Coming of our Saviour , lest when someone relax and neglect his tasks, putting them off from day to day, he be prevented by the day of the future Judgement or his own death and lose the merit of his worth. And, surely, that is the general form of a precept for all. But if that servant shall say in his heart: My lord is long a coming… is indeed the link with the following example for stewards , that is, it seems to be set before Priests, whereby they may know that they will suffer severe punishment in the future, if, intent on worldly pleasures, they have neglected to govern the Lord’s Household and the people entrusted to them. And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes. )

Lectio VIII.

Sed quia exiguus est profectus, et parva meritorum gratia, supplicii metu ab errore revocari, majorque prærogativa caritatis et amoris est Dominus ad promerendam sui gratiam studia nostra acuit, et acquirenda cupiditate divinitatis inflammat dicens: Ignem veni mittere in terram. Non utique illum ignem consumptorem bonorum, sed bonæ voluntatis auctorem, qui aurea Dominicæ domus vasa meliorat, fœnum vero consumit, et stipulam, et sæcularia omnia mundi voluptate concreta; perituræque opus carnis exurit; ille ignis divinus, qui flammigerabat in ossibus Prophetarum, sicut Sanctus dixit: Quia factus est sicut ignis ardens flammigerans in ossibus meis. Est enim ignis Domini, de quo dictum est: Ignis ante eum ardebit.

(But because the profit is slight and the grace of merits little, in being recalled from error by the fear of punishment, and the prerogative of charity and love is greater, therefore the Lord sharpens our zeal to express his grace and inflames us with the desire for divinity, saying, I am come to send fire on the earth, surely not that fire which destroys the good, but the author of good will, which refines the golden vessels of the Lord’s House, but consumes hay and halm. And worldly things, stiffened by the pleasure of this age and the work of the perishable flesh are burned by that divine fire which blazed in the bones of the prophets, as a Saint says: But it was as burning fire flaming in my bones. For there is a fire of the Lord of which it is said, Fire shall go before him.)

Lectio IX.

Sint autem lumbi vestri præcincti, et lucernæ ardentes; et ideo, quia nox est dies hujus vitæ, lucerna est necessaria. Hunc ignem in se etiam Amaon, et Cleophas a Domino missum esse testatur, dicentes: Nonne cor nostrum ardens erat in via, cum aperiret nobis Scripturas? Evidenter itaque docuerunt, qualis istius ignis sit operatio, qui secreta cordis illuminat . Et ideo fortasse Dominus in igne venturus est, ut resurrectionis tempore vitia universa consumat, suique conspectu desideria compleat singulorum; meritorumque, et mysteriorum lumen accendat.

(Let therefore your loins be girt, and lamps burning. And, therefore, because the night is the day of this life, a lamp is needful. Do not also Ammos and Cleophas bear witness that this fire was sent to them from the Lord, saying, Was not our heart burning… on the way, when he opened to us the scriptures? Thus, they clearly taught what is the operation of that fire which illumines the secrets of the heart. Thus, perchance, the Lord is to come in fire, so that at the time of the Resurrection, he may consume all offences, and by his appearance fulfil the desires of individuals and of the deserving, and kindle the light of mysteries.)

Here is the traditional Oratorian Preface for St Philip, with my poor translation:

Vere dignum, et justum est, æquum et salutare nos tibi semper et ubique gratias agere, Domine sancte, Pater omnipotens, æterne Deus.
Qui beatum Philippum gratiæ tuæ muneribus, amoris igne æstuare fecisti: qua ineffabili charitate inflammatus, novam ad animarum lucrum Congregationem instituit, et quæ aliis dedit salutis monita, operum exhibitione complevit.
Quæsumus clementiam tuam ut illius nos festivitate (commemoratione) lætifices, exemplo piæ conversationis exerceas, verbo prædicationis erudias, grataque tibi supplicatione tuearis.
Et ideo cum Angelis et Archangelis cum Thronis et Dominationibus cumque omni militia cœlestis exercitus, hymnum gloriæ tuæ canimus, sine fine dicentes:

(Truly it is worthy and just, right and salutary for us always and everywhere to give thanks unto thee, holy Lord, Father almighty, eternal God.
Who hast made blessed Philip by the gifts of thy grace to burn with the fire of love: enkindled by that ineffable charity, he instituted a new Congregation for the gain of souls, and those salutary precepts he gave others, he accomplished by the example of his deeds.
We beseech therefore thy clemency, that thou mayest give us joy by his feast (commemoration), exercise us by the example of his pious conduct, instruct us by the word of his preaching, and protect us by his thankful supplication unto thee.
And therefore with Angels and Archangels, with Thrones and Dominations, and with every army of the host of heaven, we sing a hymn to thy glory, saying without end:)

Finally, here are the traditional and the modern responsories for Matins/Office of Readings for the saint, together with references to their sources; I have dared to add three compositions of my own at the end, for private devotion only:

I. THE EIGHT TRADITIONAL RESPONSORIES

First Nocturn – Responsories referring to the Marvellous Dilation of St Philip’s Heart by the Fire of Divine Love of the Holy Ghost

Resp. 1

R. Repletus Spiritus sancto beatus Philippus ascensiones suas disposuit in corde suo; * Et totis visceribus diligebat Dominum. V. Dedit ei Spiritus Domini sapientiam, et prudentiam multam nimis, et latitudinem cordis. * Et totis visceribus diligebat Dominum.

“repletus Spiritus sancto Petrus” – Acts 4:8
“Paulus, repletus Spiritus sancto” – Acts 13:9
“ascensiones in corde suo disposuit” – Ps 83(84):6
“qui totis visceribus diligebat Christum Regem” – Aña ad Magn., Vespers of St Martin of Tours
“Dedit quoque Deus sapientiam Salomoni et prudentiam multam nimis, et latitudinem cordis” – 3(1) Kings 4:29a

Resp. 2

R. Spiritus sanctus a throno procedens, illius cor penetravit * Novo sanctificationis signo. V. Advenit ignis divinus confringens, urens, et illuminans; et tribuit ei charismatum dona. * Novo sanctificationis signo.

“R. Spiritus sanctus, procedens a throno, Apostolorum pectora invisibiliter penetravit novo sanctificationis signo: * Ut in ore eorum omnium genera nascerentur linguarum, alleluja. V. Advenit ignis divinus, non comburens, sed illuminans et tribuit eis charismatum dona. * Ut in ore…” – Matins of Pentecost (Feria II in Oct. Pent., R. ii)

Resp. 3

Amore vulneratus languebat jugiter dicens: * Quis me separabit a caritate. V. Certus sum enim, quia neque mors, neque vita, poterit me separare a caritate Dei, quoniam ipse in me manet, et ego in eo. * Quis me separabit a caritate. Gloria Patri… * Quis me separabit a caritate.

“Caritate Dei vulneratus languebat jugiter” – Lesson 5, Matins of St Philip Neri
«Vulneratus caritatis sum ego» – saying of St Philip Neri
Cf. “quia amore langueo” – Cant 2:5c & 5:8c
Cf. “Vulnerasti cor meum… vulnerasti cor meum…” – Cant 4:9
“Quis ergo nos separabit a caritate” – Rom 8:35a
“Certus sum enim quia neque mors, neque vita” – Rom 8:38a
“poterit nos separare a caritate Dei” – Rom 8: 39b
“in illo manet, et ipse in eo” – 1 Jn 3:24a
“quoniam in eo manemus, et ipse in nobis” – 1 Jn 4:13a
“quoniam… Deus in eo manet, et ipse in Deo” – 1 Jn 4:15b
“in me manet, et ego in illo” – Jn 6:57b
“qui manet in me et ego in eo” – Jn 15:5

Second Nocturn – Responsories referring to the Death of St Philip

Resp. 4

R. Oculis et manibus in cælum semper intentus: * Invictum ab oratione spiritum non relaxabat. V. Clamans clamabat ad Dominum: Quando veniam, et apparebo ante faciem Dei? * Invictum ab oratione spiritum non relaxabat.

“Oculis ac manibus in cælum semper intentus, invictum ab oratione spiritum non relaxabat.” – V. of R. ii, Matins of St Martin of Tours
“R. Oculis ac manibus in cælum semper intentus, * Invictum ab oratione spiritum non relaxabat.” – R. of R. iv., Matins of St Martin of Tours
“Oculis ac manibus in cælum semper intentus, invictum ab oratione spiritum non relaxabat, alleluja. ” – Aña 4, Lauds & Vespers of St Martin of Tours
“clamabat ad Dominum, dicens” – Judith 9:1b
“quando veniam, et apparebo ante faciem Dei?” – Ps 41(42):3b

Resp. 5

R. Obitum suum longe ante præscivit, dixitque fratribus: * Cupio dissolvi, et esse cum Christo. V. Interiora mea intra me efferbuerunt absque ulla requie. * Cupio dissolvi, et esse cum Christo.

“Beatus Martinus obitum suum longe ante præscivit, dixitque fratribus, * Dissolutionem sui corporis imminere, quia judicabat se jam resolvi.” – R. of R. v., Matins of St Martin of Tours
“desiderium habens dissolvi, et esse cum Christo” – Phil 1:23b
“interiora mea efferbuerunt absque ulla requie” – Job 30:27a

Resp. 6

R. [Hodie] Philippus migravit a sæculo gemma sacerdotum. * Per quem in cælo viventem tanta miracula coruscant. V. O virum ineffabilem, nec labore victum, nec morte vincendum. * Per quem in cælo viventem tanta miracula coruscant. Gloria Patri… * Per quem in cælo viventem tanta miracula coruscant.

“Martinus episcopus migravit a sæculo: vivit in Christo gemma sacerdotum.” – V. of R. viii, Matins of St Martin of Tours
“O ineffabilem virum, per quem nobis tanta miracula coruscant!” – Aña 6, Matins of St Martin of Tours
“O virum ineffabilem, nec labore victum, nec morte vincendum, qui nec mori timuit, nec vivere recusavit!” – Aña 3, Lauds & Vespers of St Martin of Tours

Third Nocturn – Responsories referring to St Philip’s Desires for His Congregation of the Oratory

Resp. 7

R. Domus mea domus orationis vocabitur: * In eas omnis qui petit accipit, qui quærit invenit, et pulsanti aperietur. V. Lætificabo eos in domo orationis. * In eas omnis qui petit accipit, qui quærit invenit, et pulsanti aperietur.

“domus mea domus orationis vocabitur” – Is 56:7d
“Omnis enim qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.” – Mt 7:8 & Lk 11:10
“lætificabo eos in domo orationis” – Is 56:7b

Resp. 8

R. Obsecro itaque, filii, orationes fieri, postulationes, gratiarum actiones pro omnibus: * Et diligite decorem domus Dei. V. Manete in vocatione; attendite lectioni, et doctrinæ; conversationem inter gentes habete bonam. * Et diligite decorem domus Dei. Gloria Patri… * Et diligite decorem domus Dei.

“Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones, pro omnibus hominibus ” – 1 Tim 2:1
“Domine, dilexi decorem domus tuæ” – Ps 25:8a
“Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis” – Eph 4:1
“manete in vocatione” – not a Scriptural quotation, but quoted by St Gaspar del Bufalo (1836)
“attende lectioni, exhortationi, et doctrinæ”- 1 Tim 4:13b
“conversationem vestram inter gentes habentes bonam” – 1 Pet 2:12a

II. Responsories for Office of Readings of St Philip Neri

Resp. 1 (shortened form of Matins Resp. 8)

R. Obsecro itaque, filii, manete in vocatione, attendite lectioni et doctrinæ. * Conversationem inter gentes habete bonam. V. Et diligite decorem domus Dei. * Conversationem inter gentes habete bonam.

“Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis” – Eph 4:1
“manete in vocatione” – not a Scriptural quotation, but quoted by St Gaspar del Bufalo (1836)
“attende lectioni, exhortationi, et doctrinæ”- 1 Tim 4:13b
“conversationem vestram inter gentes habentes bonam” – 1 Pet 2:12a
“Domine, dilexi decorem domus tuæ” – Ps 25:8a

Resp. 2 (seems suitable to be Matins Resp. 9)

R. Fratres, gaudete, perfecti estote, exhortamini invicem, idem sapite, pacem habete; * Et Deus dilectionis et pacis erit vobiscum (T.P. alleluja). V. Deus autem spei repleat vos omni gaudio et pace in credendo. * Et Deus dilectionis et pacis erit vobiscum (T.P. alleluja).

De cætero, fratres, gaudete, perfecti estote, exhortamini, idem sapite, pacem habete, et Deus pacis et dilectionis erit vobiscum. — 2 Cor. 13,11
Deus autem spei repleat vos omni gaudio et pace in credendo. — Rom 15,13a

III. Three More Proposed Responsories (Relating to St Philip’s Life), as if for use in the Monastic Rite (which needs 12 Responsories for Feasts)

Resp. 1

R/. Dominus Jesus invenit Philíppum. * Et dicit ei: Sequere me.
V/. Et vocavit Philíppum, unum de amicis suis. * Et dicit ei: Sequere me.

Et vocavit Philippum, unum de amicis suis — 1 Mach 6,14a
[Jesus] invenit Philippum. Et dicit ei Jesus: Sequere me. — Jo 1,43b

Resp. 2

R/. Philíppus ascendens in Civitatem, prædicabant illis Christum. Intendebant autem turbæ his quæ a Philíppo dicebantur, unanimiter audientes, et videntes signa quæ faciebat. * Factum est ergo gaudium magnum in Civitate.
V/. Cum vero credidissent Philíppo evangelizanti de regno Dei, adhærebant Philíppo. Videntes etiam signa et virtutes maximas fieri, stupentes admirabantur. * Factum est ergo gaudium magnum in Civitate.

Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum. Intendebant autem turbæ his quæ a Philippo dicebantur, unanimiter audientes, et videntes signa quæ faciebat. Factum est ergo gaudium magnum in illa civitate.
Cum vero credidissent Philippo evangelizanti de regno Dei…
…adhærebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur. — Act 8:5,6,8,12a,13b

Resp. 3

R/. Omnibus omnia factus sum, ut omnes facerem salvos. * Repletus sum consolatione; superabundo gaudio.
V/. Puto autem quod et ego Spiritum Dei habeo. * Repletus sum consolatione; superabundo gaudio.

Omnibus omnia factus sum, ut omnes facerem salvos. — 1 Cor 9,22b
Repletus sum consolatione; superabundo gaudio. — 2 Cor 7,4b
Puto autem quod et ego Spiritum Dei habeo. — 1 Cor 7,40b