Sunday 25th. Saint Aelred – his writings combine mystical and speculative theology.

Monastic Lectionary of the Divine Office, 

See St. Aelred Night Office.

    

Night Office by Aelred of Rievaulx

SUNDAY  TWENTY-FIFTH WEEK IN ORDINARY TIME

First Reading   Isaiah 6:1-13

Responsorv     Is 6:5; Lk 5:8

Woe is me! I am doomed; for I am a man of unclean lips, and I dwell among a people of unclean lips, + and my eyes have seen the King, the Lord of Hosts.

V. Simon Peter fell down at Jesus' knees saying: Leave me Lord, for I am a sinful man. + And my eyes ...

Second Reading      From a sermon by Aelred of Rievaulx

In the year of King Uzziah's death I saw the Lord seated on a throne, high and exalted, and the whole earth filled with his glory. 0 longed for time, time of divine favour, time all holy people yearn for when they make the daily petition: Thy kingdom come, thy will be done on earth as it is in heaven.

The whole earth was full of his glory. I see this earth I tread upon, I feel the burden of this earthly body: both mean toil and sighs for me; upon both rest the wrath of God rather than his glory. The prince of this world still holds sway over the rebellious; every day he confronts believers, and there is scarcely one among God's holy people who does not experience his assaults. Yet the whole earth is full of his glory.

I know that this earth I tread upon will be delivered from its enslavement to decay, and that there will be a new earth and a new heaven, and he who sits upon the throne will say: See, I am making all things new. Even my earthly body will be filled with the glory of the Lord. At present the earth yields thorns and thistles for me, since Adam's crime brought a curse upon it. My body is weak and languid, lazy and burdensome, subject to strong passions and prone to grave illnesses. But why are you cast down, my soul; why groan within me? The whole earth will be filled with his glory.

But when will this be? Undoubtedly, when the Lord takes his seat upon his throne, high and exalted, and refashions our lowly bodies to be like his own glorious body; when that glory which was revealed in the body of the Lord at his transfiguration on the mountain shines forth in our earthly bodies, now risen from the dead and endowed with immortality. Then a new song will be sung and cries of gladness and joy will be heard in the tents of the righteous, for winter is past, the rains are over and gone, and flowers have appeared in the countryside.

It is in order that we may realize the nature of this transfor­mation that our bodies are now subject to death, or, rather, are actually dead. As the Apostle says, The body is dead because of sin. So the body is dead; it is defiled, sick, base-born, mortal. But it will be filled with the glory of the Lord, who will give life to the dead, purify the defiled, heal the sick, exalt the base-born, and immortalize the mortal. And if such is the future felicity of the body, what, I ask, will be that of the spirit?

The cause of our joy will be the vision of the Creator in his creatures, the love of the Creator in his own being, and the praise of our Creator in both. His train filled the temple, says Isaiah. What temple? Scripture says: God's temple is holy, and you are that temple. Now although our bodies are God's temple, nevertheless, because our souls control our bodies, our souls are God's temple in a special way. This is the temple in which during the present life we offer God the sacrifice of a humbled, contrite heart which he does not spurn. This is the temple in which, when the corruptible life of the body is over, and we have been carried to the kingdom of eternal glory where God will wipe away every tear from our eyes, we shall offer God a sacrifice of praise. As he himself says through the Prophet: A sacrifice of praise honours me. Now, in the meantime, Lord, may our sacrifice of contrition placate you, so that, when you sit upon your throne, high and exalted, our sacrifice of praise may honour you.

Responsory 1 Jn 3:2; Col 3:4

We know that when Christ appears we shall be like him, + for we shall see him as he is.

V. When Christ appears, you also will appear with him in glory. + For we shall..

Bridegroom and the soul the Bride. Hosea. THE SPOUSE OF THE WORD, St. Bernard 'the Canticle of Canticles'

   COMMENT:  

'the Canticle of Canticle' sculpture donated at Nunraw Abbey 1970s.

Monastic Lectionary of the Divine Office, 

      

Night Office

Readings for the Liturgy of the Hours.

Augustinian Press 1995

 23^rd Week Ord. Time

Thursday 10 September.

        First Reading --- Hosea 2:4-25

Second Reading

From Pathways in Scripture by Damasus Winzen

Sponsa Verbi - Spouse of the Word

It is significant that the prophet who actually witnessed the downfall of the Northern Kingdom is called Hosea, which means salvation, and that his message is one of pardoning love and of hope. In the midst of the dark clouds of God's wrath appears the glowing heart of divine love. Hosea sees God as "the great lover," whose secret he discovers in his own heart as in a mirror. The love of the bridegroom for his bride and the love of the father for his son are the flowers of love in the heart of a man; in both Hosea was deeply disappointed, for his wife was unfaithful, and his son disobedient. His love, however, was too deep to be extinguished. It bent down to the harlot and was kindled in compassion for the prodigal son.

This personal experience revealed to him the secret of God's heart: It is too deep to be given to wrath forever. The denuncia­tion of Israel's faithlessness is, therefore, followed by the solemn promise: And I will betroth you to myself forever; I will betroth you to myself in righteousness and justice, in love and compassion. And I will betroth you to myself in truth. God's complaint over the disobedience of his son ends in his moving confession: How can I give you up, Ephraim? How hand you over, Israel? My heart is turned within me, my compassion is kindled like a blaze. I will not carry out my fierce anger, nor will I again destroy Ephraim. For I am God and not man, the Holy One in the midst of you, and I will not destroy.

These words represent a climax in the self-revelation of God in the Old Testament. The difference between God and man is not seen so much in terms of power and perfection; selfless love, "agape," which triumphs over wrath, is the very core of Chris­tian revelation: God is love.

The revelation of his love through Hosea is God's answer to the state-supported "harlotry" of Israel with the "baalim," gods of vitality, fertility and procreation. They are the lords of luck and prosperity. In order to free the people from the worship of the gods of prosperity, God will strip Israel of all earthly power and lead her into the desert of the exile to speak to her heart.  

 Hosea's message is fulfilled in Jesus.

 This experience will renew in the heart of the people the true love of God, in which she will call God my husband and not my master (baal). Thus the valley of desolation will become a door of hope. The course of history shows, however, that the exile was not the final "baptism" which turned the wrath of God into love and gave a new heart to God's people. God's wrath was overcome only when the Father sent the Son of his love into the valley of the passion to redeem those against whom his wrath was kindled. Hosea's message is fulfilled in Jesus.

Responsorv     1 In 4:9.16b; In 3:16

God's love for us was revealed when he sent his only Son into the world so that we might have life through him. + God is love, and whoever lives in love lives in God and God lives in him.

V. God loved the world so much that he gave his only Son, so that whoever believes in him should not perish but have eternal life. + God is love ...

+++++++++  +++++++++++++

26. Speaking directly to nuns, as St. Bernard formerly to his monks, Dom Marmion naturally limited the teaching of the Abbot of Clairvaux to consecrated nuns; this is why he more than once quotes texts from the Pontifical for the consecration of virgins.  As a matter of fact, however, in its essential points this doctrine applies to every soul vowed to Christ. - EDITOR’S NOTE.

   http://www.liturgialatina.org/benedictine/sponsa.htm  

     II. THE HUMAN NATURE IN CHRIST, THE SPOUSE OF THE WORD.

SUMMARY. - In Christ the human nature perfectly realises those characteristics which St. Bernard demands for a Spouse of the Word - The human nature in Christ is devoid of personality - It is given up entirely to the Word - It lives only for Him - In entire dependence on Him - The wonderful fruitfulness of this divine union - This union is the model of the union of the Soul with the Word.

The fathers of the Church saw primarily in the "Canticle of Canticles," the symbol of that marvellous union which exists in Christ between the Word and the human nature.  

The Word, the eternal Wisdom, is the Bridegroom; He chooses for Himself a spouse: a human nature.  The immaculate and virginal womb of Mary is the nuptial chamber where this marvellous union was fashioned, a union so wonderful, so elevated, that it needed as artisan none other than the Holy Ghost Himself, so intimate that it is ratified by substantial Love.  But if we carefully observe the sacred Humanity in this union with the Word, we shall see that it marvellously and most fully realises those characteristics that St. Bernard wished to see in a spouse of the Word.

It can be said that the human nature in Jesus is absolutely free from self-seeking and any attachment to creatures:relictis omnibus.    

Simeon the New Theologian Night Office

Simeon the New Theologian), (Greek: Συμεὼν ὁ Νέος Θεολόγος; 949–1022 AD25/08/2015

Monastic Lectionary of the Divine Office 25/08.2015

First Reading

TUESDAY

Ephesians 5:8-20

Second Reading

From a conference by Saint Symeon the New Theologian

Do any have ears to hear, so that they can understand the meaning of the words spoken by the Spirit? Do any even now possess the mind of Christ, so as to think about his writings properly and in a way worthy of God? Can any be found even now with Christ speaking in their hearts, so that they can rightly interpret the mysteries hidden in his word? For Saint Paul says:

We speak words of wisdom, not the passing wisdom of this present age, but a secret and hidden wisdom, hidden from the many but in all truth revealed and known to us, who are instructed in the fear of God and have our eyes always fixed on him. We do not speak about something we are ignorant of, but testify to what we know: that the light already shines in the darkness both by day and by night, both within and without, within our hearts, without in our minds. It shines around us unfading, unchanging, formless, speaking, working, living and life-giving, and transforms those it shines on into light.

We testify that God is light, and that all those who have deserved to see him have seen him as light, because the light of his glory goes before him, and it is impossible for him to appear without light. And so those who have never seen his light have never seen him either, because he is light, and those who have not received light have not yet received grace; for those who have received grace have received God's light and God; as Christ, the light, has said: I will live and walk among them.

But all those who have not yet experienced or deserved to experience this are under the law which preceded grace. They are slaves and disciples of slaves, hearers of the law, offspring of the slave woman, and children of darkness, whether they are kings or patriarchs, bishops or priests, rulers or ruled, lay people or monks, solitaries or superiors, poor or rich, sick or physically healthy. For all those living in darkness are children of darkness who refuse to repent, since repentance is the door that leads from darkness to light.

Responsory     Jn 8:12; Rom 13:12

I am the light of the world. + Anyone who follows me will not walk

in darkness, but will have the light of life.

V. Let us cast off the deeds of darkness and put on the armour of light. + Anyone who ...

  Three saints canonized by the Eastern Orthodox church and given the title of "Theologian" (along with John the Apostle and Gregory of Nazianzus).  

From Wikipedia, the free encyclopedia.

   https://en.wikipedia.org/wiki/Symeon_the_New_Theologian

Saint Symeon the New Theologian
Born	949 Galatia
Died	March 12, 1022 Paloukiton
Venerated in	Eastern Orthodox Church,Roman Catholic Church
Canonized	pre-congregation
Feast	March 12

Symeon the New Theologian (also sometimes referred to as Simeon the New Theologian), (Greek: Συμεὼν ὁ Νέος Θεολόγος; 949–1022 AD) was a Byzantine Christian monk and poet who was the last of three saints canonized by theEastern Orthodox church and given the title of "Theologian" (along with John the Apostle andGregory of Nazianzus). "Theologian" was not applied to Symeon in the modern academic sense of theological study, but to recognize someone who spoke from personal experience of the vision of God. One of his principal teachings was that humans could and should experience theoria(literally "contemplation," or direct experience of God).

THE LIFE OF ST. SYMEON THE NEW THEOLOGIAN

   

From Lectionary of the Divine Office

Sancta Maria Abbey: http://www.nunraw.com.uk (Website)     Blogspot :http://www.nunraw.blogspot.co.uk, Doneword :http://www.donewill.blogspot.co.uk    |domdonald.org.uk,   Emails: nunrawdonald@yahoo.com, nunrawdonald@gmail.com

----- Forwarded Message -----
From: ...
To: Donald ...
Sent: Tuesday, 25 August 2015, 7:24
Subject: St Symeon Theologian

Night Office Tuesday 25th Aug.

Sent from my iPad.  

THE LIFE OF ST. SYMEON THE NEW THEOLOGIAN

Commemorated March 12

O holy father Symeon, you received divine illumination in your soul. You were shown forth to the world as a most radiant light dispelling all darkness. You call all men to seek the Grace of the Holy Spirit, which they had lost. O righteous father! Pray unto Christ, our God, the He may grant us great mercy! Troparion to St. Symeon the New Theologian

One of the most beloved Holy Fathers is St. Symeon the New Theologian, who was the abbot of St. Mamas in Constantinople. He is one of three great Fathers whom the Orthodox Church has granted the title of "Theologian", because he is one of a few, in the history of Christianity, to 'know' God. The other two Theologians are St. John the Evangelist, and St. Gregory of Nazianzus (390 AD).

St. Symeon was born in Galatia in Paphlagonia (Asia Minor) in 949 AD. His parents, Basal and Theophana, were Byzantine provincial nobles. St. Symeon received only the basics of a primary Greek school education until he was about eleven years old. He finished his secondary education at the age of 14 in the court of the two brother emperors Basil and Constantine Porphyrogenetes. At 14, he met St. Symeon the Studite, who became his spiritual father and who led him into the life of asceticism and prayer. Although he wanted to enter the famous monastery of the Stoudion at the age of 14, his spiritual father had him wait until he turned 27. During this period of preparation, St. Symeon's elder continued to counsel and guide him, preparing him gradually for the monastic life even in the midst of worldly cares. St. Symeon occupied himself with the management of a patrician's household and possibly entered the service of his emperor as a diplomat and a senator. While 'busy in the world' he also strove to live a monk's life in the evenings, spending his time in night vigils and reading the spiritual works of Mark the Hermit and Diadochus of Photike. One of his elder's advice was, "if you desire to have always a soul-saving guidance, pay heed to your conscience and without fail do what it will instil in you".

There are many books, in English, on the wealth of work by St. Symeon. These include "Symeon the New Theologian, the Discourses" translated by C. J. deCatanzaro for Paulist Press; "The First-Created Man, Seven Homilies" translated by Fr. Seraphim Rose for St. Herman of Alaska Brotherhood; and "St. Symeon the New Theologian, Life-Spirituality-Doctrine, in the Light of Christ" by Archbishop Basil Krivocheine for SVS Press. His writings grew out of his preaching and from the spiritual direction given to those under his charge. He is a writer sharing his experiences in prayer and the Triune. The monks of Mount Athos eagerly read his works today, in this Century's spiritual renewal. His works are also being discovered by the Roman monasteries, as they start to comprehend to wealth and beauty of his writings and personal experience.

St. Symeon's words still speak to us today, even though he lived a thousand years ago. Of special note is his emphasizes to return to the essence or spirit of the early Orthodox Church, and not merely depend on or shelter under the outward forms of Church life. His burning conviction is that the Christian life must be more than just a routine or habit, but rather it should be a personal experience of the living Christ. St. Symeon urges both monks and baptized laity back to a living spiritual experience of the Triune, calling himself the "enthusiastic zealot" who has personal, mystical experiences. His spiritual emphasis is, however, misused by many 'charismatic Christians' and others today who claim to have "gifts of the Holy Spirit", which are probably emotional or 'scholastic' rather than spiritual. The following is a quote from St. Symeon on Spirituality,

"Do not say that it is impossible to receive the Spirit of God. Do not say that it is possible to be made whole without Him. Do not say that one can possess Him without knowing it. Do not say that God does not manifest Himself to man. Do not say that men cannot perceive the divine light, or that it is impossible in this age! Never is it found to be impossible, my friends. On the contrary, it is entirely possible when one desires it" (Hymn 27, 125-132).

St. Symeon the New Theologian died in 1022 AD. The saint's feast is celebrated on 12 March.

Contact the Webmaster webmaster@stsymeon.com

  

"praise of glory" by Elizabeth of the Trinity

 Monastic Lectionary of the Divine Office, 

A WORD IN SEASON, Reading for the Liturgy

of the Hours. Augustinian Press, 1995

TWENTIETH WEEK IN ORDINARY TIME

SUNDAY

First Reading

Ephesians 1:1-14

Responsory       Col 1:17-19

Christ exists before all things, and all things are held together in him. He is the head of the body, the Church. + He is the beginning and the first-born from the dead, so as to be first in every way.

V. For in him all the fullness of God was pleased to dwell. + He is

the ...

Alternative Reading

From a meditation "praise of glory" by Elizabeth of the Trinity

We have been predestined by his decree who accomplishes all things in accordance with his own purpose and will to be the praise of his glory. It is Saint Paul who says so, Saint Paul who was taught by God himself. How can we fulfil that great dream of the heart of our God, that immutable claim on our souls; how, in a word,can we respond to our vocation to become beings of pure praise of the most Holy Trinity? In heaven every soul is a praise of the glory of the Father, of the Word, and of the Holy Spirit, because every soul is established in pure love, and no longer lives its own life but God's, knowing him as it is known by him, as Saint Paul says. A "praise of glory" is a soul that lives in God, that loves with a pure, disinterested love, without seeking itself in the sweetness of its love; that loves God above all his gifts, and that desires the good of the One it loves so much. Now how is it possible to have an effective desire for the good of God except by doing his will, since that will orders all things for his greatest glory? The soul must therefore devote itself to this so wholeheartedly that it becomes incapable of wanting anything other than what God wants.

A "praise of glory" is a soul of silence that holds itself like a lyre under the mysterious touch of the Holy Spirit, allowing him to produce divine harmonies from it. It knows that suffering is a string that produces especially beautiful sounds, so it likes to see it on its instrument in order to charm the heart of God even more.

A "praise of glory" is a soul that contemplates God in faith and simplicity; it is a reflection of all that he is; it is like a bottomless abyss in which he can freely flow; it is like a crystal through which he can shine and contemplate his own perfection and splendor. The soul which thus allows the divine Being to satisfy in it his need to communicate all that he is and all that he has is in truth the praise of the glory of all his gifts.

Finally, a "praise of glory" is someone who is always giving thanks. Such a person's actions, movements, thoughts, aspirations, while rooting him or her more deeply in love, are at the same time an echo of the eternal Sanctus. In the glory of heaven the blessed sing unceasingly day and night, "Holy, holy, holy is the Lord almighty," and prostrating themselves they worship him who lives forever and ever. In the heaven of its soul, the "praise of glory" begins already the service it will perform through all eternity; its song is continuous through the impulse of the Holy Spirit, though it is not always aware of this because nature's weakness prevents it from attending to God without distractions. It is always singing, always worshiping; it has, so to speak, become all praise and love, all passion for the glory of its God.

Responsory       Ps 145:4-5.14; Eph 1:12

One age shall proclaim your works to another, shall declare your mighty deeds. + People will speak of your splendour and glory, and tell of your wonderful works.

V. We who first hoped in Christ have been chosen to live for the praise of his glory. + People will ...

Ronald Knox NINETEENTH WEEK IN ORDINARY TIME SUNDAY

Night Office - Monastic Lectionary of the Divine Office, 

 NINETEENTH WEEK IN ORDINARY TIME

SUNDAY 2015

First Reading

2 Kings 4:38-44; 6:1-7

Responsorq     Sir 48:12-14

Throughout his life no ruler could make Elisha tremble, no one could lord it over him. t No task was too hard for him, and even in death his body prophesied.

V. In life he worked miracles; in death his deeds were marvelous. t No task ...

Second Reading

From A Retreat for Priests by Ronald Knox

Elisha asks for, and eventually obtains, a double portion of his master's spirit. It is in the power of that spirit that he returns to the sons of the prophets, clad with the mantle of Elijah, and is at once accepted by them as the successor of their master and his. Now, what made him ask for this double portion, for a higher measure of spiritual privileges than even Elijah himself had enjoyed? Surely because, in some way, he saw in front of him still more difficult work, a work which would need a higher degree of divine assistance if it was to be carried through successfully.

I think the difference you notice immediately between Elijah and Elisha, as you read their biographies one after the other in the books of Kings, is that Elijah is a free lance, a wandering prophet, appearing at one moment and disappearing the next, making his influence felt by sudden violent demonstrations; whereas Elisha lives a settled life, always at the disposal of anybody who wants to consult him, the habitual counselor of kings. In Elisha's time, the position of prophet seems to have become a fixed thing, an institution, a recognized feature of the national life. Elijah, when he is not being fed by ravens in the desert, is lodging with a poor widow at Sarepta, whereas Elisha lives in his own house, and sends his servant down to interview visitors at the door, instead of dealing with them himself. And when he goes on his travels, to Shunem, he is entertained by "a great woman" there, who persuades her husband to keep a guest room permanently at the prophet's disposal.

And, above all, these sons of the prophets whom we have already mentioned are continually recurring in Elisha's biogra­phy. Their houses, for they lived in community, seem to have been centers or seminaries of prophetic inspiration scattered up and down the country; and although they existed before his time, it is clear that Elisha was constantly in touch with them, a sort of Father Provincial whom they must forever be consulting. At one place they want to extend their premises; they ask Elisha about it; one of them drops an axe into the water - ask Elisha; there is net enough food to go round - ask Elisha; or if the food is suspected of being poisoned - ask Elisha. And I believe it is generally thought by scholars that we owe to these prophetic schools the transmission, in great part, of the sacred records which have come down to us. Prophecy, instead of being an occasional phenomenon of the desert, has become the occupa­tion of a caste and the center of a kind of community life; in a word, the thing has become an institution.

And I sometimes wonder whether Elisha did not ask for a double portion of the grace which had rested upon Elijah pre­cisely for that reason; precisely because he saw that it is a harder work, really, keeping an institution alive once it is founded, than providing the inspiration which originates it. The founders of the great religious orders have been, in the main, people who kept things going by the inspiration of a personal influence during their lifetime, and left to somebody else, when they were gone, the difficult task of preserving their tradition and organ­izing the institution to which they had given birth. And even where the great founders have been great legislators as well, it is inevitable that fresh situations should arise, that the tradition should need to be interpreted afresh, the rule accommodated to contemporary needs. Something of its rugged simplicity will disappear in the process. And it is then that every institute must pray for a double portion of its founder's spirit.

Responsory     2 Kgs 2:15; Eph 2:20

The sons of the prophets who were at Jericho said: The spirit of Elijah has come to rest on Elisha. t And they came to meet him, and bowed to the ground before him.

 

Second Friends: C.S. Lewis and Ronald Knox in Conversation

Jun 2008

by Walter Hooper and Milton T. Walsh

Christ the Life of the Soul by Bl. Columba Marmion osb

Monastic Lectionary of the Divine Office

Gracewing (Oct 2005)

Fourth Week of Easter - SATURDAY  Year II

First Reading -  Acts 16:16-40

Responsory      Col1:24; Phil 3:7

I rejoice in the sufferings I endure for you. In my body I fill up what

is lacking in the sufferings of Christ + for the sake of his body, the Church, of which I became a minister, alleluia.

V. My only desire is to know Christ and the power of his resurrec­tion. I want to share his sufferings and resemble him in his death + for the sake ...

Second Reading

From the writings of Blessed Columba Marmion, O.S.B. (Le Christ Vie de l’Ame, 366-368). Trs. 1925 

Marmion-abbot_circa_1918

  

We must give everything to God

We are called to be united with Christ in his sacrifice, and with him to offer ourselves. If we are willing, he takes us with him, immolates us with himself, and lifts us into the Father's presence as an oblation of fragrant sweetness. It is our very selves thatwe must offer with Jesus. If the faithful share through bap­tism in Christ's priesthood, Saint Peter tells us, it is in order that they may offer spiritual sacrifices, acceptable to God through Jesus Christ. So true is this that in a prayer between the offertory and consecration the Church refers explicitly to the union between our sacrifice and that of the bridegroom: Lord our God, make these gifts holy, and through them make us a perfect offering to you.

If we are to be thus accepted by God, we must make our self-offering one with the oblation that Christ made of himself on the cross and renews on the altar. Our Lord substituted himself for us in his sacrifice; he took the place of us all. That is why the blow that fell on him has morally slain us too: If one died for all, then all have died. We shall, however, effectively die with him only by uniting ourselves to his eucharistic sacrifice; and how can we be identified with him in his character as victim? By handing ourselves over, as he did, in unreserved obedience to God's good pleasure.

The victim offered to God must be fully at God's disposal.

We must, therefore, live in this basic attitude of giving everything, absolutely everything, to God. Out of love for him we must carry out our acts of renunciation and self-denial, and accept daily sufferings, trials and pain, to such a point that we can say, as Jesus said at the hour of his passion: I act like this so that the world may realize that I love the Father. This is what self-offer­ing with Jesus implies. We give God the most acceptable hom­age he can receive from us when we offer the divine Son to his eternal Father, and when we offer ourselves with this holy and perfect sacrifice in the same dispositions that filled the sacred heart of Christ on the cross: an intense love for the Father and for our brothers and sisters, a burning desire for the salvation of all, and a total abandonment to the divine will in all things, especially when it goes against the grain and is hard for us.

                                                                                                     

We find in this the surest means of transformation into Christ, particularly if we unite ourselves to him in communion, which is the most fruitful way of sharing in the sacrifice of the altar. When Christ finds us thus united with him he immolates us with himself, makes us pleasing to his Father, and transforms us more and more into his own likeness.

Responsory      Col 1:24; Pilil3:7

I rejoice in the sufferings I endure for you. In my body I fill up what

is lacking in the sufferings of Christ, + for the sake of his body, the Church, of which I became a minister, alleluia.

V. My only desire is to know Christ and the power of his resurrection. I want to share his sufferings, and resemble him in his death,

+ for the sake ...

Reading from the Exordium Books 1983, 1925 translation.

Available is the newly translation by Alan Bancroft.

Amazon: Christ, the Life of the Soul [Paperback]

Alan Bancroft (Translator)