READINGS: SATURDAY AFTER ASH WEDNESDAY

Invitatory Psalm & BACK


Psalm 78B: Hebrew English     Then BACK

ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, — ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα.

Even Years: Exodus 3:1-20 וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃ וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים מִי אָנֹכִי כִּי אֵלֵךְ אֶל־פַּרְעֹה וְכִי אוֹצִיא אֶת־בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם׃ וַיֹּאמֶר כִּי־אֶהְיֶה עִמָּךְ וְזֶה־לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת־הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת־הָאֱלֹהִים עַל הָהָר הַזֶּה׃ וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃ וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת־הֶעָשׂוּי לָכֶם בְּמִצְרָיִם׃ וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ וְשָׁמְעוּ לְקֹלֶךָ וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל־מֶלֶךְ מִצְרַיִם וַאֲמַרְתֶּם אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִיִּים נִקְרָה עָלֵינוּ וְעַתָּה נֵלֲכָה־נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַיהוָה אֱלֹהֵינוּ׃ וַאֲנִי יָדַעְתִּי כִּי לֹא־יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ וְלֹא בְּיָד חֲזָקָה׃ וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃

1 Moses was looking after the flock of his father-in-law Jethro, the priest of Midian; he led it to the far side of the desert and came to Horeb, the mountain of God. 2 The angel of Yahweh appeared to him in a flame blazing from the middle of a bush. Moses looked; there was the bush blazing, but the bush was not being burnt up. 3 Moses said, 'I must go across and see this strange sight, and why the bush is not being burnt up.' 4 When Yahweh saw him going across to look, God called to him from the middle of the bush. 'Moses, Moses!' he said. 'Here I am,' he answered. 5 'Come no nearer,' he said. 'Take off your sandals, for the place where you are standing is holy ground. 6 I am the God of your ancestors,' he said, 'the God of Abraham, the God of Isaac and the God of Jacob.' At this Moses covered his face, for he was afraid to look at God. 7 Yahweh then said, 'I have indeed seen the misery of my people in Egypt. I have heard them crying for help on account of their taskmasters. Yes, I am well aware of their sufferings. 8 And I have come down to rescue them from the clutches of the Egyptians and bring them up out of that country, to a country rich and broad, to a country flowing with milk and honey, to the home of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites. 9 Yes indeed, the Israelites' cry for help has reached me, and I have also seen the cruel way in which the Egyptians are oppressing them. 10 So now I am sending you to Pharaoh, for you to bring my people the Israelites out of Egypt.' 11 Moses said to God, 'Who am I to go to Pharaoh and bring the Israelites out of Egypt?' 12 'I shall be with you,' God said, 'and this is the sign by which you will know that I was the one who sent you. After you have led the people out of Egypt, you will worship God on this mountain.' 13 Moses then said to God, 'Look, if I go to the Israelites and say to them, "The God of your ancestors has sent me to you," and they say to me, "What is his name?" what am I to tell them?' 14 God said to Moses, 'I am he who is.' And he said, 'This is what you are to say to the Israelites, "I am has sent me to you." ' 15 God further said to Moses, 'You are to tell the Israelites, "Yahweh, the God of your ancestors, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to you." This is my name for all time, and thus I am to be invoked for all generations to come. 16 'Go, gather the elders of Israel together and tell them, "Yahweh, the God of your ancestors, has appeared to me -- the God of Abraham, of Isaac and of Jacob -- and has indeed visited you and seen what is being done to you in Egypt, 17 and has said: I shall bring you out of the misery of Egypt to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites, to a country flowing with milk and honey." 18 They will listen to your words, and you and the elders of Israel are to go to the king of Egypt and say to him, "Yahweh, the God of the Hebrews, has encountered us. So now please allow us to make a three-days' journey into the desert and sacrifice to Yahweh our God." 19 I am well aware that the king of Egypt will not let you go unless he is compelled by a mighty hand; 20 he will not let you go until I have stretched out my arm and struck Egypt with all the wonders I intend to work there.

Odd Years: Deuteronomy 5:1-22 1 וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 2 יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 3 לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 4 פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5 אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ ס 6 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 7 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 8 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 10 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתוֹ׃ ס 11 לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ ס 12 שָׁמוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃ 13 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 14 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 15 וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַּׁבָּת׃ ס 16 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ ס 17 לֹא תִּרְצָח׃ ס 18 וְלֹא תִּנְאָף׃ ס 19 וְלֹא תִּגְנֹב׃ ס 20 וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ ס 21 וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ ס וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ ס 22 אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃

1 Moses called all Israel together and said to them, 'Listen, Israel, to the laws and customs that I proclaim to you today. Learn them and take care to observe them. 2 'Yahweh our God made a covenant with us at Horeb. 3 Yahweh made this covenant not with our ancestors, but with us, with all of us alive here today. 4 On the mountain, from the heart of the fire, Yahweh spoke to you face to face, 5 while I stood between you and Yahweh to let you know what Yahweh was saying, since you were afraid of the fire and had not gone up the mountain. He said: 6 I am Yahweh your God who brought you out of Egypt, out of the place of slave-labour. 7 "You will have no gods other than me. 8 "You must not make yourselves any image or any likeness of anything in heaven above or on earth beneath or in the waters under the earth; 9 you must not bow down to these gods or serve them. For I, Yahweh your God, am a jealous God and I punish the parents' fault in the children, the grandchildren and the great-grandchildren, among those who hate me; 10 but I show faithful love to thousands, to those who love me and keep my commandments. 11 You must not misuse the name of Yahweh your God, for Yahweh will not leave unpunished anyone who uses his name for what is false. 12 Observe the Sabbath day and keep it holy, as Yahweh your God has commanded you. 13 Labour for six days, doing all your work, 14 but the seventh day is a Sabbath for Yahweh your God. You must not do any work that day, neither you, nor your son, nor your daughter, nor your servants —male or female— nor your ox, nor your donkey, nor any of your animals, nor the foreigner who has made his home with you; 15 so that your servants, male and female, may rest, as you do. Remember that you were once a slave in Egypt, and that Yahweh your God brought you out of there with mighty hand and outstretched arm; this is why Yahweh your God has commanded you to keep the Sabbath day. 16 Honour your father and your mother, as Yahweh your God has commanded you, so that you may have long life and may prosper in the country which Yahweh your God is giving you. 17 You must not kill. 18 You must not commit adultery. 19 You must not steal. 20 You must not give false evidence against your fellow. 21 You must not set your heart on your neighbour's spouse, you must not set your heart on your neighbour's house, or field, or servant-man or woman —or ox, or donkey or any of your neighbour's possessions. 22 These were the words Yahweh spoke to you when you were all assembled on the mountain. Thunderously, he spoke to you from the heart of the fire, in cloud and thick darkness. He added nothing, but wrote them on two tablets of stone which he gave to me.

Even Years: Irenaeus, Against heresies Lib 4, 13:4—14:1 (SC 100, 534-540) Οὕτος δέ ἐστιν ὁ Κύριος ἡμῶν ὁ Λόγος τοῦ Θεοῦ, ὁ πρῶτον μὲν εἰς δουλείαν ἀγαγὼν Θεοῦ, ἔπειτα δὲ ἐλευθερώσας τοὺς ὑποτεταγμένους αὐτῷ, καθὼς αὐτός φησι τοῖς μαθηταῖς· Οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε τί ποιεῖ αὐτοῦ ὁ Κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ Πατρὸς ἐγνώρισα ὑμῖν... ὅτι ἡ φιλία τοῦ Θεοῦ ἀφθαρσίας ἐστὶ συγχωρητικὴ τοῖς ἐπιλαμβάνομένοις αὐτῆς. But this is our Lord, the Word of God, who in the first instance certainly drew slaves to God, but afterwards He set those free who were subject to Him, as He does Himself declare to His disciples: "I will not now call you servants, for the servant knows not what his lord does; but I have called you friends, for all things which I have heard from My Father I have made known." (John 15:15)... For the friendship of God imparts immortality to those who embrace it. Οὐδὲ τὴν ἀρχὴν ὥς δεόμενος ὁ Θεὸς τοῦ ἀνθρώπου ἔπλασε τὸν Ἀδάμ, ἀλλ ἵνα σχῇ εἰς ὃν ἐμβάλῃ τὰς ἑαυτοῦ εὐεργεσίας. Οὐ γὰρ μόνον πρὸ τοῦ Ἀδάμ, ἀλλὰ καὶ πρὸ πάσης κτίσεως ἐδόξαζεν ὁ Λόγος τὸν Πατέρα, μένων ἐν αὐτῷ, καὶ ὑπὸ τοῦ Πατρὸς ἐδοξάζαετο, καθὼς αὐτός φησιν· Πάτέρ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Me with the glory which I had with You before the world was." (John 17:5) Οὐδὲ τῆς παρ ἡμῶν δεόμενος διακονίας ἐκέλευσεν ἀκολουθεῖν αὐτῷ, ἀλλ ἡμῖν αὐτοῖς περιποιῶν τὴν σωτηρίαν. Τὸ γὰρ ἀκολουθεῖν τῷ Σωτῆρι μετέχειν ἐστὶ τῆς σωτηρίας, καὶ τὸ ἀκολουθεῖν τῷ φωτὶ μετέχειν ἐστὶ τοῦ φωτός. Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. Οἱ γὰρ ἐν τῷ φωτὶ ὄντες οὐκ αὐτοὶ τὸ φῶς φωτίζουσι καὶ λαμπρύνουσιν, ἀλλὰ φωτίζονται καὶ λαμπρύνονται παρ αὐτοῦ, αὐτοὶ μὲν οὐδὲν αὐτῷ παρέχοντες, εὐεργετούμενοι δὲ καὶ φωτιζόμενοι παρὰ τοῦ φωτός. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Οὕτως καὶ ἡ πρὸς τὸν Θεὸν δουλεία τῷ μὲν Θεῷ οὐδὲν παρέχει, οὐδὲ γὰρ χρείαν ἔχει ὁ Θεὸς τῆς παρ ἀνθρώπων ὑπηρεσίας, τοῖς δὲ δουλεύουσιν καὶ ἀκολουθοῦσιν αὐτῷ ζωὴν καὶ ἀφθαρσίαν καὶ δόξαν αἰώνιον περιποιεῖ, εὐεργετῶν τοῖς δουλεύουσιν αὐτῷ δι αὐτὸ τὸ δουλεύειν καὶ τοῖς ἀκολουθοῦσιν αὐτῷ δι αὐτὸ τὸ ἀκολουθεῖν, ἀλλ οὐδὲν εὐεργετούμενος ὑπ αὐτῶν· ἔστι γὰρ τέλειος καὶ ἀνενδεής. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and incorruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. Διὰ τοῦτο δὲ χρῄζει ὁ Θεὸς τῆς παρ ἀνθρώπων δουλείας, ἵνα ἀγαθὸς ὢν καὶ οἰκτίρμων εὐποιῇ τοῖς προσμένουσιν αὐτοῦ τῇ ὑπηρεσίᾳ. Ὡς γὰρ ὁ Θεὸς ἀνενδεής, οὕτως καὶ ὁ ἄνθρωπος ἐνδεὴς τῆς τοῦ Θεοῦ κοινωνίας. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. Τοῦτο γὰρ ἡ δόξα τοῦ ἀνθρώπου, παραμένειν τε καὶ λατρεύειν Θεῷ. Καὶ διὰ τοῦτο ἔλεγε τοῖς μαθηταῖς ὁ Κύριος· Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ ἐγὼ ἐξελεξάμην ὑμᾶς, συμαίνων ὅτι οὐκ αὐτοὶ ἐδόξαζον αὐτὸν ἀκολουθοῦντες αὐτῷ, ἀλλ ἐν τῷ ἀκολουθεῖν τῷ Υἱῷ τοῦ Θεοῦ ἐδοξάζοντο ὑπ αὐτοῦ. Καὶ πάλιν· Θέλω ἵνα ὅπου ἐγὼ εἰμὶ καὶ οὗτοι ὦσιν, ἵνα θεωρῶσι τὴν δόξαν τῆν ἐμήν. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "You have not chosen Me, but I have chosen you;" John 15:16 indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory" (John 17:24).

Odd Years: Paul VI, Apostolic Constitution Paenitemini (AAS t. 58. 1966, 178-179) Ecclesia, cum, in Concilio congregata, attentius perpendit quae esset necessitudo, qua ipsa non solum fratres a sua communione seiunctos, sed etiam religiones non christianas attingeret, libenter animadvertit paenitentiam fere ubique terrarum magni aestimari, quippe quae arte conectatur sive cum sensu illo religioso, quo antiquarum gentium vita imbuitur, sive cum subtilioribus notionibus, quae in religionibus ad altiorem gradum provectis et cum progrediente ingeniorum cultu coniunctis, inveniuntur. The Church—which during the council examined with greater attention its relations not only with the separated brethren but also with non-Christian religions—has noted with joy that almost everywhere and at all times penitence has held a place of great importance, since it is closely linked with the intimate sense of religion which pervades the life of most ancient peoples as well as with the more advanced expressions of the great religions connected with the progress of culture. In Vetere Testamento religiosa paenitentiae ratio clarius usque manifestatur. Quamquam enim homines eam agunt, vel Dei indignationem post peccatum placare cupientes, vel rebus adversis vexati, vel peculiaribus ingruentibus malis permoti, vel divina beneficia impetrare studentes, tamen ii externum paenitentiae opus cum interiore ad Deum conversionis habitu solent coniungere, quo fit, ut animum, a peccato retractum ad Deum novo nisu convertant. Quin etiam a cibis abstinent suaque derelinquunt bona - ieiuniis enim, praeter Dei precationes et laudes, caritatis opera addi solent - etiam post peccatorum remissionem, quamquam nullum a Deo impetrandum est munus; ieiuniis enim et ciliciis utuntur, ut anemas suas affetent, ut se coram Domino prosternant, ut faciem suam ad Deum vertant, ut ad supplicationes facilius se comportant, ut melius divina intellegant, ut parati sint Deo obviam fieri. In the Old Testament the religious sense of penitence is revealed with even greater richness. Even though man generally has recourse to it in the aftermath of sin to placate the wrath of God, or on the occasion of grave calamities, or when special dangers are imminent, or in any case to obtain benefits from the Lord, we can nevertheless establish that external penitential practices are accompanied by an inner attitude of "conversion," that is to say of condemnation of and detachment from sin and of striving toward God. One goes without food or gives away his property (fasting is generally accompanied not only by prayer but also by alms) even after sins have been forgiven and independently of a request for graces. One fasts or applies physical discipline to "chastize one's own soul," to "humble oneself in the sight of his own God," to "turn one's face toward Jehovah," to "dispose oneself to prayer," to "understand" more intimately the things which are divine or to prepare oneself for the encounter with God. Est igitur paenitentia, iam in Vetere Testamento, pia et sui cuiusque propria actio, quae eo ad postremum spectat, ut Deum adamemus eique nosmet ipsos prorsus concredamus. Non nobis, sed Deo est ieiunandum. Huiusmodi sane indolem omnis paenitentia praeferat oportet, etiam in ritibus lege praescriptis et ordinatis. Quotiescumque id ad usum non deducitur, ita conqueritur Dominus: Nolite ieiunare sicut usque ad hanc diem, ut audiatur in excelso clamor vester. Scindite corda vestra et non vestimenta vestra. Penance therefore—already in the Old Testament—is a religious, personal act which has as its aim love and surrender to God: fasting for the sake of God, not for one's own self. Such it must remain also in the various penitential rites sanctioned by law. When this is not verified, the Lord is displeased with His people: "Today you have not fasted in a way which will make your office heard on high.... Rend your heart and not your garments, and return to the Lord your God." Neque in Vetere Testamento desideratur socialis, quam dicunt, paenitentiae indoles. Nam ex paenitentialibus Veteris Testamenti ritibus, non solum communis cogitur peccatorum conscientia, sed etiam condicio enuntiatur, qua ad Popolum Dei quis pertineat. The social aspect of penitence is not lacking in the Old Testament. In fact, the penitential liturgies of the Old Covenant are not only a collective awareness of sin but constitute in reality a condition for belonging to the people of God. Item satis est animadvertere paenitentiam, etiam ante Christum natum, perfectionis et sanctitatis instrumentum et signum existimatam esse, ut Iudith, Daniel, Anna prophetissa multique praestantes viri ac mulieres comprobant, ieiuniis et obsecrationibus (Deo) servientes nocte ac die, cum gaudio et laetitia. We can further establish that penitence was represented even before Christ as a means and a sign of perfection and sanctity. Judith, Daniel, the prophetess Anna and many other elect souls served God day and night with fasting and prayers, and with joy and cheerfulness. E Vetere Testamento demum patet homines iustos sua paenitentia pro totius hominum communitatis peccatis satis fecesse, ex quibus mentione dignus est Moyses, qui quadraginta dies ieiunavit, ut Deum ob infidelis populi culpas placaret. Ita maxime nobis exhibetur Dei Servus, qui languores nostros... tulit, et in quo posuit Dominus ... iniquitatem omnium nostrum. Finally, we find among the just ones of the Old Testament those who offered themselves to satisfy with their own personal penitence for the sins of the community. This is what Moses did I the 40 days when he fasted to placate the Lord for the guilt of his unfaithful people. This above all is how the character of the Servant Jehovah is presented, "who took on our infirmities" and in whom "the Lord hath laid on Him the iniquity of us all." Haec tamen contingebant ut sacramentum futuri. Etenim paenitentia, quae interioris vitae necessitas est, universi generis humani experientia religiosa comprobata, et peculiari divinae revelationis praecepto iniungitur, in Christo et in Ecclesia novas prorsus significationes easque altissimas accipit. All this, however, was but a foreshadowing of things to come. Penitence—required by the inner life, confirmed by the religious experience of mankind and the object of a particular precept of divine revelation—assumes "in Christ and the Church" new dimensions infinitely broader and more profound.

Prayer