From Dom Guéranger's The Liturgical Year.


Among the martyrs annually commemorated on this day, the names of Marcellus and Apuleius carry back the mind to apostolic times. They had been disciples of Simon Magus, but were convinced of his lying deceit by the miracles of St. Peter, and shed their blood in testimony of their faith in the true God.

St. Sergius is regarded in the east as one of the most glorious witnesses to our Lord. He suffered in the tenth and last persecution, with his companion St. Bacchus, a soldier like himself of the Roman army in Syria. So illustrious became his sepulchre, that a city sprang up around it, which was called Sergiopolis, and became a metropolitan See. The west soon joined the east in honouring these holy martyrs, and a church was dedicated to them in Rome. Saint-Serge at Angers, founded by Clovis II, testifies to the veneration in which they were held by the Franks.


Sanctorum martyrum tuorum nos, Domine, Sergii, Bacchi, Marcelli et Apuleii beata merita prosequantur: et tuo semper faciant amore ferventes. Per Dominum.

May the blessed merits of thy holy martyrs, Sergius, Bacchus, Marcellus, and Apuleius accompany us, O Lord, and make us ever fervent in thy love. Through our Lord.





From Dom Guéranger's The Liturgical Year.

St. Hilarion was one of the first confessors, if not the very first, to be honoured in the east with a public cultus like the martyrs. In the west, the whiterobed army led by Ursula adds to the glory of the holy monk who has the first honours of this day.

On October 21, 451, Cologne was made equal to the most illustrious cities by a spiritual glory. Criticism, and there is no lack of it, may dispute the circumstances which brought together the legion of virgins; but the fact itself, that eleven thousand chosen souls were martyred by the Huns in recompense for their fidelity, is now acknowledged by true science. From the earth where so many noble victims lay concealed, they have more than once been brought to light by multitudes, bearing about them evidence of the veneration of those who had buried them; for instance, by a happy inspiration, the arrow that had set free the blessed soul, would be left, as a token of victory, fixed in the breast or forehead of the martyr.

St. Angela of Merici confided to the patronage of the glorious phalanx her spiritual daughters, and the numberless children whom they will continue till the end of time to educate in the fear of the Lord. The grave Sorbonne dedicated its church to the holy virgins as well as to the Mother of God; and here, as in the universities of Coimbra and Vienna, an annual panegyric was pronounced in praise of them. Portugal, enriched with some of their precious relics, carried their cultus into the Indies. And pious confraternities have been formed among the faithful for obtaining their assistance at the hour of death. Let us address to them these verses from a beautiful Office composed in their honour by the blessed Herman, their most devout client.




O præclaræ vos puellæ,
Nunc implete meum velle,
Et dum mortis venit hora,
Subvenite sine mora:

In tam gravi tempestate
Me præsentes defendate
A dæmonum instantia.

Nulla vestrum ibi desit,
Virgo Mater prima præsit,
Si quæ mihi fæx inhæsit,
Quæ me sua labe læsit,
Vestra prece procul fiat,
Vos præsentes hostis sciat,
Et se confusum doleat.
O ye glorious virgins,
fulfil now my desire,
and when the hour of death arrives,
hasten to my assistance:

be present at that terrible moment,
and defend me
from the assault of the demons.

Let not one of you be then absent;
come with the Virgin Mother at your head.
If any remnant of sin still cling to me
and soil me with its stain,
remove it by your prayer.
Let the foe be aware of your presence,
and bewail his own confusion.

Let us conclude with the Church's own prayer.


Da nobis, quæsumus Domine Deus noster: sanctarum virginum et martyrum tuarum Ursulæ et sociarum ejus palmas incessabili devotione venerari; ut quas digna mente non possumus celebrare, humilibus saltem frequentemus obsequiis. Per Dominum.
Grant us, we beseech thee, O Lord our God, to venerate with continual devotion the triumphs of thy holy virgins and martyrs, Ursula and her companions; that what we cannot celebrate with worthy minds, we may at least attend with humble service. Through our Lord &c.



From Dom Guéranger's The Liturgical Year.

On the same day, in the Roman martyrology, the commemoration of our Lady of Victory, established under the circumstances mentioned on the first Sunday of this month. Although the Virgin of virgins gave to the youthful martyr Justina a share in the triumph of Lepanto, nevertheless the chief honour of the day redounds to Mary herself. It behoves us, then, to renew our homage to the Queen of the holy rosary, on the exact anniversary of her deliverance of Christendom under that title. Let us do so by offering her the three hymns of her Office, which recall the joyful, sorrowful, and glorious mysteries of the rosary, and which are epitomized in that of second Vespers given on the feast.[2]

Hymn of First Vespers

Cœlestis aulæ nuntius,
Arcana pandens Numinis,
Plenam salutat gratia
Dei Parentem Virginem.

Virgo propinquam sanguine
Matrem Joannis visitat,
Qui clausus alvo gestiens
Adesse Christum nuntiat.

Verbum, quod ante sæcula
E mente Patris prodiit,
E Matris alvo Virginis
Mortalia infans nascitur.

Tempio puellus sistitur,
Legique paret Legifer,
Hic se Redemptor paupere
Pretio redemptus immolat.

Quem jam dolebat perditum,
Mox læta Mater invenit
Ignota doctis mentibus
Edisserentem Filium.

Jesu, tibi sit gloria
Qui natus es de Virgine,
Cum Patre et almo Spiritu
In sempiterna sæcula.

The messenger of the heavenly court,
disclosing the hidden myateries of the Divinity,
hails as full of grace
the Virgin about to become Mother of God.

The Virgin visits her relative,
the mother of John, who,
though yet a captive in the womb,
leaps with joy announcing the presence of Christ.

The Word that before all ages
had proceeded from the Father’s Intellect,
is born a mortal Babe
of a Virgin Mother.

The little One is presented in the temple,
the Legislator obeys the Law,
the Redeemer offers himself in sacrifice,
and is redeemed at a pauper’s price.

And now the joyful Mother finds her Son,
whom she had mourned as lost;
finds him expounding to learned minds
things unknown to them.

Glory be to thee, O Jesus
born of the Virgin;
together with the Father and the holy Spirit,
through everlasting ages.


Hymn of Matins

In monte Olivis consito
Redemptor orans, procidit,
Mœret, pavescit, deficit,
Sudore manans sanguinis.

A proditore traditus
Raptatur in pœnas Deus,
Durisque vinctus nexibus
Flagris cruentis cæditur.

Intexta acutis sentibus,
Corona contumeliæ,
Squallenti amictum purpura,
Regem coronat gloriæ.

Molis crucem ter arduæ,
Sudans, anhelans, concidens,
Ad montis usque verticem
Gustare vi compellitur.

Confixus atro stipite
Inter scelestos innocens,
Orando pro tortoribus,
Exsanguis efflat spiritum.

Jesu, tibi sit gloria,
Qui natus es de Virgine,
Cum Patre et almo Spiritu
In sempiterna sæcula.

On the mount with olives planted,
prostrate the Redeemer prays;
he grieves, he fears, he well-nigh faints,
pouring forth a sweat of blood.

God, delivered up by a traitor,
is dragged away to punishment;
bound with tight bonds,
he bleeds beneath the cruel scourges.

A crown of ignominy,
woven of sharp thorns,
adorns the King of glory
clothed with purple tatters.

Labouring, breathless,
thrice falling beneath the heavy cross,
he is compelled by force
to bear it to the mountain-top.

Nailed to the awful gibbet,
the Innocent hangs between two criminals;
till, praying for his torturers,
he yields up his Spirit with the last drop of his Blood.

Glory be to thee, O Jesus
born of the Virgin;
together with the Father and the holy Spirit,
through everlasting ages.


Hymn of Lauds

Jam morte victor obruta
Ab inferis Christus redit,
Fractisque culpæ vinculis,
Cœli recludit limina.

Visus satis mortalibus
Ascendit ad cœlestia,
Dextræque Patris assidet
Consors paternæ gloriæ.

Quem jam suis promiserat,
Sanctum daturus Spiritum,
Linguis amoris igneis
Mœstis alumnis impluit.

Soluta carnis pondere
Ad astra Virgo tollitur,
Excepta cœli jubilo,
Et angelorum canticis.

Bis sena cingunt sidera
Almæ parentis verticem:
Throno propinqua Filii
Cunctis creatis imperat.

Jesu tibi sit gloria,
Qui natus es de Virgine,
Cum Patre et almo Spiritu
In sempiterna sæcula.

Death overthrown,
Christ rises victorious from limbo,
and breaking the bonds of sin,
throws open heaven’s gate.

Having appeared long enough to men,
he ascends to the heavenly dwellings,
and is enthroned at his Father’s right hand,
a partner in his glory.

The holy Spirit,
whom he had promised to give them,
he sends down upon his sorrowing disciples
in fiery tongues of love.

With her body set free from earthly weight,
the Virgin is raised above the stars;
she is welcomed with heaven’s jubilant delight,
and with the songs of angels.

Twelve stars now crown
the lovely Mother’s brow;
and from her throne beside her Son,
she reigns over all creation.

Glory be to thee, O Jesus
born of the Virgin;
together with the Father and the holy Spirit,
through everlasting ages.


[1] De Rossi. Inscript. Christ. ii. 108.
[2] The four hymns arc of the eighteenth century. Though now slightly modified, the three here given were composed by Thomas Ricchini, Master of the sacred Palace, and that of second Vespers by the Dominican Eustace Sirena.

From Dom Guéranger's The Liturgical Year.

Memor ero tui, Justina virgo. I will ever bear thee in mind, O virgin Justina.’ This inscription Venice engraved on the coin of its republic, after the victory of Lepanto. On that day of triumph, the martyr, who had won her palm on October 7 fifteen centuries before, had united the power of her prayers with the strength of St. Mark’s lion; and the dukedom proclaimed Justina its second patron. But Lepanto is not her only claim upon the world’s gratitude. In her native city, the sons of St Benedict had gathered round the tomb where lay her precious relics. The great movement initiated by the Venetian, Luigi Barbo (1408), began at St. Justina’s monastery in Padua: the Order was rescued from the disastrous consequences of having secular abbots in commendam; and thus Monte Cassino itself was restored to some part of its ancient splendour.

Honour, then, to this day of salvation! And glory to her, through whose intercession the heavens have rained down their dew of consolation upon the earth!


Deus, qui nos annua beatæ Justinæ virginis et martyris tuæsolemnitate lætificas: da, ut quam veneramur officio, etiam piæconversationis sequamur exemplo. Per Dominum.

O God, who givest us joy by the annual solemnity of blessed Justina thy virgin and martyr; grant that we may follow the example of her pious life, whom we venerate by this Office. Through our Lord.



From Dom Guéranger's The Liturgical Year.

The Kingdom of Heaven—Holy Church—is seen bringing forth out of her treasure “things new and old.” Although she can never add new dogmas to the deposit of Faith entrusted to her, as the ages go by she is seen understanding more perfectly and explaining more fully those treasures in her keeping. She is a living body, not a statue, and she can develop, though she can never change her nature. Hence, guided by the Holy Spirit of him who has promised to be with her not merely for a few centuries but unto the end of the world, she defines or emphasizes certain points of doctrine as she sees fit, considering the needs of the times. We have an example in the institution of the feast of the Kingship of our Lord Jesus Christ by the Sovereign Pontiff, Pope Pius XI, in the jubilee year 1925, and explained to the faithful in the Encyclical Quas Primas.

Christians have ever hailed our divine Lord as King of Kings and Lord of Lords. It was as a King that the representatives of the Eastern world came to adore him in the manger; it was as a King, albeit not knowing what he did, that the official representative of the Western world lifted him up upon the Cross. The patriarchs and prophets of the old dispensation foretold his royalty; he spoke constantly of his kingdom: when asked plainly whether he were in truth a king by the representative of Cæsar, he acknowledged that such indeed he was, though of a kingdom not of this world.

His Kingship is founded upon the ineffable hypostatic union. It is spiritual, and concerned with spiritual things. It is opposed to none other than to that of Satan, and to the powers of darkness. Christ is King over angels and men; King over men’s hearts and wills; his Kingship demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice and, more than this, they must deny themselves and carry the cross.[1]

Yet though his is a spiritual kingdom, opposed to no just earthly polity, “it would be a grave error to say that Christ has no authority whatever in civil affairs, since by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. All men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society."[2]

To-day we sadly behold “a world undone,” largely paganized in principles and outlook, and, in recent years, in one country even glorying in the name “pagan.” At the best, governments mostly ignore God; and at the worst, openly fight against him, as we of to-day are witnessing in the Old World and in the New. Even the statesmen’s well-meant efforts to find a remedy for present ills and, above all, to secure world peace, prove futile because, whereas peace is from Christ, and possible only in the Kingdom of Christ, his name is never mentioned throughout their deliberations or their documents. Christ is kept out of the State schools and seats of higher education; and the rising generations seem to be taught anything and everything save to know, love and serve him. Art and literature all too frequently reflect the same tendencies.

And since the spirit of evil reigns inevitably wherever the spirit of Christ has ceased to reign, in public and in private men are flouting the moral laws of God, and some of the worst abominations of ancient paganism are becoming matters of every-day life. Moreover, be it remembered, modern paganism is worse than that of the ancient world, in that the former knows what it does as the latter did not. There is now an intense, positive hatred of Jesus Christ in the militant atheist, which differs in kind from the attitude of the fiercest Roman or Eastern persecutor: “If I had not come and spoken to them ... if I had not done among them the works that no other man hath done, they would not have sin: but now they have both seen and hated both me and my Father.”[3]

Ever as practical as she is supernatural, the Church is not content with merely deploring the evil, nor even with counteracting it by sound teaching. She would also make definite reparation to the divine majesty thus denied and defied; to him whose royalty is slighted and insulted. Something must be done by those who, in a measure, understand and love, in order to atone for those who do not. “To repair the crime of lèse-divinity, which denies God’s rights over the human society whose author he is, we must exalt Jesus Christ as King over all individuals, families, and peoples. If his universal royalty be proclaimed and his reign in society recognized, one of the principal evils of the modern world—the secularizing of public and private life—will be attacked at its roots.”[4] Hence we have the special exhortation of the Vicar of Christ, and the institution of the feast of this divine Kingship.

To this end nothing would serve better than the institution of a special feast in honour of the Kingship of Christ. For people are instructed in the truths of faith, and brought to appreciate the inner joys of religion, far more effectually by the annual celebration of our sacred mysteries than by any pronouncement, however weighty, of the teaching of the Church. Such pronouncements usually reach only a few, and those the more learned among the faithful; feasts reach them all; the former speak but once, the latter speak every year—in fact for ever. The Church’s teaching affects the mind primarily; her feasts affect both mind and heart, and have a salutary effect upon the whole of man’s nature. . . . We have commanded its observance on a Sunday, in order that not only the clergy may perform their duty by saying Mass and reciting the Office, but that the laity too, free from their daily tasks, may in a spirit of holy joy give ample testimony of their obedience and subjection to Christ . . . that they may so order their lives as to be worthy, faithful, and obedient subjects of the Divine King.[5]





Dignus est Agnus qui occisus est, accipere virtutem, et divinitatem, et sapientiam, et fortitudinem, et honorem. Ipsi gloria et imperium in sæcula sæculorum. Deus, judicium tuum Regi da, et justitiam tuam Filio Regis. Gloria Patri. Dignus.

The Lamb that was slain is worthy to receive power and divinity and wisdom and strength and honour: to him be glory and empire for ever and ever. Give to the King, O God, thy judgement, and to the King’s Son thy justice. Glory be to the Father. The Lamb.


Omnipotens sempiterne Deus, qui in dilecto Filio tuo, universorum Rege, omnia instaurare voluisti: concede propitius; ut cunctæ familiæ Gentium, peccati vulnere disgregatæ, ejus suavissimo subdantur imperio: Qui tecum.

Almighty everlasting God, who in thy beloved Son, King of the whole world, didst will to restore all things: grant in thy mercy, that all kindreds of the nations, torn asunder by the wound of sin, may be subjected to the sweet yoke of his rule: Who liveth.

Commemoration is made of the occurring Sunday.


Lectio Epistolæ beati Pauli Apostoli ad Colossenses.
Cap. i.

Fratres: Gratias agimus Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, qui eripuit nos de potestate tenebrarum, et transtulit in regnum Filii dilectionis sue, in quo habemus redemptionem per sanguinem ejus, remissionem peccatorum. Qui est imago Dei invisibilis, primogenitus omnis creature; quoniam in ipso condita sunt universa in cœlis et in terra, visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates: omnia per ipsum et in ipso creata sunt: et ipse est ante omnes, et omnia in ipso constant. Et ipse est caput corporis Ecclesie, qui est principium, primogenitus ex mortuis: ut sit in omnibus ipse primatum tenens; quia in ipso complacuit omnem plenitudinem habitare; et per eum reconciliare omnia, in ipsum, pacificans per sanguinem crucis ejus, sive que in terris, sive que in cœlis sunt, in Christo Jesu Domino nostro.

The reading of the Epistle of Blessed Paul the Apostle to the Colossians.
Ch. i.

Brethren: Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love: in whom we have redemption through his blood, the remission of sins; who is the image of the invisible God, the firstborn of every creature: for in him were all things created in heaven and on earth, visible and invisible; whether thrones, or dominations, or principalities or powers. All things were created by him and in him. And he is before all: and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead, that in all things he may hold the primacy: because in him, it hath well pleased the Father that all fulness should dwell: and through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things on earth and the things that are in heaven, in Jesus Christ our Lord.


Dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terrarum.
℣. Et adorabunt eum omnes reges terræ; omnes gentes servient ei.
Alleluia, alleluia. ℣. Potestas ejus, potestas æterna, quæ non auferetur: et regnum ejus quod non corrumpetur. Alleluia.

He shall rule from sea to sea, and from the river unto the ends of the earth.
℣. And all kings of the earth shall adore him: all nations shall serve him.
Alleluia, alleluia. ℣. His power is an everlasting power, that shall not be taken away: and his kingdom that shall not be destroyed. Alleluia.

In votive Masses after Septuagesima, instead of the Alleluia and its ℣., there is said:


Ipse invocabit me, Pater meus es tu: Deus meus, et susceptor salutis meæ. ℣. Et ego primogenitum ponam ilium: excelsum præ regibus terræ. ℣. Et ponam in sæculum sæculi semen ejus: et thronum ejus sicut dies cœli.

He shall cry out to me: Thou art my Father, my God, and the support of my salvation. ℣. And I will make him my firstborn, high above the kings of the earth. ℣. And I will make his seed to endure for evermore, and his throne as the days of heaven.

In Paschal time, omitting the Gradual, there is said: Alleluia, alleluia. Potestas ejus, etc., as above; then:

Alleluia. ℣. Habet in vestimento et in femore suo scriptum: Rex regum, et Dominus dominantium. Alleluia.

Alleluia, ℣. He hath on his garment and on his thigh written: King of kings and Lord of lords. Alleluia.


Sequentia sancti Evangelii secundum Joannem.
Cap. xviii.

In illo tempore: Dixit Pilatus ad Jesum: Tu es Rex Judæorum? Respondit Jesus: A temetipso hoc dicis, an alii dixerunt tibi de me? Respond it Pilatus: Numquid ego Judæus sum? Gens tua, et pontifices tradiderunt te mihi: quid fecisti? Respondit Jesus: Regnum meum non est de hoc mundo. Siex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judæis: nunc autem regnum meum non est hinc. Dixit itaque ei Pilatus: Ergo Rex es tu? Respondit Jesus: Tu dicis quia Rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam ventati: omnis qui est ex ventate, audit vocem meam.
Sequel of the Holy Gospel according to John.
Ch. xviii.

At that time: Pilate said to Jesus: Art thou the King of the Jews? Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me? Pilate answered: Am I a Jew? Thine own nation and the chief priests have delivered thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. Pilate therefore said to him: Art thou a king, then? Jesus answered: Thou sayest that I am a king. For this was I bom, and for this came I into the world, that I should give testimony to the truth. Everyone that is of the truth heareth my voice.


Postula a me, et dabo tibi Gentes hereditatem tuam, et possessionem tuam terminos terræ.

Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession.


Hostiam tibi, Domine, humanæ reconciliationis offerimus: præsta quæsumus; ut quem sacrificiis præsentibus immolamus, ipse cunctis gentibus unitatis et pacis dona eoncedat, Jesus Christus, Filius tuus, Dominus noster: Qui tecum.

We offer thee, O Lord, the victim of man's reconciliation; grant, we beseech thee, that he whom we immolate in these present sacrifices may himself bestow on all nations the gifts of unity and peace, Jesus Christ, thy Son, our Lord: Who liveth.

Commemoration is made of the occurring Sunday.


Vere dignum et justum est, æquum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipotens, æeterne Deus: Qui unigenitum Filium tuum, Dominum nostrum Jeeum Christum, Saoerdotem æternum et universorum Regem, oleo exsultationis unxisti: ut, seipsum in ara crucis hostiam immaculatam et pacificam offerens, redemptionis humanæ sacramenta perageret: et suo subjectis imperio omnibus creaturis, æternum et universale regnum, immensæ tuæ traderet Majestati. Regnum veritatis et vitæ: regnum sanctitatis et gratiæ: regnum justitiæ, amoris et pacis. Et ideo ...

It is truly meet and just, right and availing unto salvation, that we should at all times and in all places give thanks to thee, O holy Lord, Father Almighty, everlasting God: Who didst anoint with the oil of gladness thine onlybegotten Son our Lord Jesus Christ, eternal priest and universal King: that, offering himself a spotless victim and peaceoffering upon the altar of the Cross, he should complete the mysteries of man’s redemption; and all creatures having been subjected to his sway, should deliver to thy infinite majesty an eternal and universal kingdom; a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace. And therefore. . .


Sedebit Dominus Rex in seternum: Dominus benedicei populo suo in pace.

The Lord shall sit King for ever: the Lord will bless his people with peace.


Immortalitatis alimoniam consecuti, quæsumus Domine: ut, qui sub Christi Regis vexillis militare gloriamur, cum ipso, in cœlesti sede, jugiter regnare possimus: Qui tecum.

Having received the food of immortality, we beseech thee, O Lord: that as we glory in fighting under the standard of Christ the King, so we may be able to reign with him in his heavenly abode: Who liveth.

Commemoration is made of the occurring Sunday, the Gospel of which is read at the end of Mass.


Ps. 109, Dixit Dominus

Ant. 1. Pacificus vocabitur, et thronus ejus erit firmissimus in perpetuum.

Ant. 1. He shall be called the Peaceful One, and his throne shall be firmly established for ever.


Ps. 110, Confitebor tibi

Ant. 2. Regnum ejus regnum sempiternum est, et omnes reges servient ei et obedient.

Ant. 2. His kingdom is an everlasting kingdom, and all kings shall serve him and obey him.

Ps. 111, Beatus vir

Ant. 3. Ecce Vir Oriens nomen ejus: sedebit et dominabitur, et loquetur pacem Gentibus.

Ant. 3. Behold a Man, the Orient is his name; he shall sit and rule, and shall speak peace unto the Gentiles.

Ps. 112, Laudate pueri

Ant. 4. Dominus judex noster, Dominus legifer noster: Dominus Rex noster, ipse salvabit nos.

Ant. 4. The Lord is our judge, the Lord is our lawgiver: the Lord is our King, he will save us.

Ps. 116, Laudate Dominum

Ant. 5. Ecce dedi te in lucem Gentium, ut sis salus mea usque ad extremum terræ.

Ant. 5. Behold, I have given thee for a light of the Gentiles, that thou mayest be my salvation unto the ends of the earth.

Little Chapter
Col. i.

Fratres: Gratias agimus Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, qui eripuit nos de potestate tenebrarum, et transtulit in regnum Filii delectionis suæ.

Brethren: We give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love.


Te sæculorum Principem,
Te, Christe, Regem Gentium,
Te mentium, Te cordium
Unum fatemur arbitrum.

Scelesta turba clamitat
Regnare Christum nolumus:
Te nos ovantes omnium
Regem supremum dicimus.

O Christe, Princeps Pacifer
Mentes rebelles subjice,
Tuoque amore devios
Ovile in unum congrega.

Ad hoc cruenta ab arbore
Pendes apertis brachiis,
Diraque fossum cuspide
Cor igne flagrans exhibes.

Ad hoc in aris abderis
Vini dapisque imagine,
Fundens salutem filiis
Transverberato pectore.

Te nationum Præsides
Honore tollant publico,
Colant magistri, judices,
Leges et artes exprimant.

Submissa regum fulgeant
Tibi dicata insignia:
Mitique sceptro patriam
Domosque subde civium.

Jesu, tibi sit gloria,
Qui sceptra mundi temperas,
Cum Patre, et almo Spiritu,
In sempiterna sæcula.

Ruler of all from heaven’s high throne,
O Christ, our King ere time began,
We kneel before thee, Lord, to own
Thy empire o’er the heart of man.

While bands of shameless men refuse
The homage due to Christ their Lord,
We own thee sovereign Lord of all.
The King by heaven and earth adored.

O Prince of peace, O Christ, subdue
Those rebel hearts, thy peace restore;
Into thy sheep-fold lead anew
Thy scattered sheep, to stray no more.

For this upon the tree of shame,
Thy body hung, with arms spread wide,
The spear revealed the heart of flame
That burned within thy sacred side.

For this our altars here are spread
With mystic feast of bread and wine,
Still thy redeeming blood is shed
From that sore-stricken heart of thine.

May heads of nations fear thy name
And spread thy honour through their lands,
Our nation’s laws, our arts proclaim
The beauty of thy just commands.

Let kings the crown and sceptre hold
As pledge of thy supremacy;
And thou all lands, all tribes enfold
In one fair realm of charity.

Jesu, to thee be honour done,
Who rulest all in equity
With Father, Spirit, ever One,
From age to age eternally.


℣. Multiplicabitur ejus imperium.
℟. Et pacis non erit finis.

℣. His empire shall be multiplied.
℟. And there shall be no end of peace.

Antiphon of the Magnificat

Habet in vestimento et in femore suo scriptum: Rex regum, et Dominus dominantium. Ipsi gloria et imperium, in sæcula sæculorum.

He hath on his garment and on his thigh written: King of kings and Lord of lords. To him be glory and empire, for ever and ever.

Commemoration is made of the occurring Sunday.

[1] Quas Primas, 13, Encyclical of Pope Pius XI, Dec. 11, 1925. 
[2] Quas Primas, 17.
[3] John xv. 22, 24.
[4] L'Amour de Dieu et de la Croix de Jesus, P. Garrigou-Lagrange, O. P.
[5] Quas Primas, 21.