I know that my Redeemer liveth

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In the traditional liturgy today is Septuagesima Sunday; the Office focuses on the first chapters of Genesis, and Mass on the passing of time from "the morning of the world" to the eleventh hour when the last labourers are hired. The reformed liturgy continues the lectio continua of Saint Mark's Gospel and relates today's passage to the sufferings of the prophet Job.

Even in the reformed liturgy one can and should allude to the traditional observance of Septuagesima. Without this pre-Lenten season, one arrives at Ash Wednesday unprepared; the transition into the Great Fast requires, even from the purely psychological point of view, a time of transition. There is enormous wisdom in the traditional practice of the Church.

Fifth Sunday of the Year B

Job 7:1-4, 6-7
Psalm 146: 12, 3-4, 5-6
1 Corinthians 9: 16-19, 22-23
Mark 1:29-39

The Woes of Job

"I am allotted months of emptiness and nights of misery are apportioned to me" (Jb 7:3), says Job: the utterance of a man for whom life has lost all meaning. Job was a prosperous citizen, a man content with himself: comfortable in his religion, secure in his possessions, happy with his family. In a single day, he lost everything (Jb 1:14-16). A tornado struck the house where all his children were gathered for a dinner party, and all perished (Jb 1:18-19). Later he was stricken with a terrible illness; he was covered with loathsome sores from the sole of his foot to the crown of his head" (Jb 2:7). His wife (hardly sympathetic and encouraging) tells him to curse God, and die (Jb 2:9). His friends come for visits, but their conversation brings no comfort and their company no solace.

My eye will never again see good

In only six verses, the First Reading reveals the bleakness and intensity of Job's suffering. His torment is more interior than exterior: restlessness, sleepless nights, and the total eclipse of hope. God is conspicuously absent from the text. God is not even mentioned. Listening to the reading, I was moved by the images of despondency that, one after the other, bare for us the depths of Job's pain. "Months of emptiness and nights of misery" (Jb 7:3). "The night is long, and I am full of tossing till the dawn" (Jb 7:4). Job has the fearful experience of seeing his life rush past him into an impenetrable obscurity. "My days are swifter than a weaver's shuttle, and come to their end without hope" (Jb 7:6). The last line of the reading leaves one with the impression of an indefinable and tragic emptiness. "My eye will never again see good" (Jb 7:7) or, in the lectionary translation, "I shall not see happiness again."

Job finds an extraordinarily poignant echo in a poem by W. H. Auden.

Stop all the clocks, cut off the telephone,
Prevent the dog from barking with a juicy bone,
Silence the pianos and with muffled drum
Bring out the coffin, let the mourners come.

Let aeroplanes circle moaning overhead
Scribbling on the sky the message He is Dead,
Put crêpe bows round the white necks of the public doves,
Let the traffic policemen wear black cotton gloves.

He was my North, my South, my East and West,
My working week and my Sunday rest,
My noon, my midnight, my talk, my song;
I thought that love would last forever: I was wrong.

The stars are not wanted now: put out every one;
Pack up the moon and dismantle the sun;
Pour away the ocean and sweep up the wood.
For nothing now can ever come to any good.

Respect for Suffering

"For nothing now can ever come to any good." Auden is quoting Job. How do we leap from this into the Responsorial Psalm, "Praise the Lord, who heals the broken-hearted" (Ps 147:3). I'm not even sure that a leap is appropriate. The reality of human suffering, of the gnawing sense of hopelessness cannot, and should not, be treated dismissively. The pain of the human heart deserves the respect that only a speechless and attentive presence can offer. In any case, the leap into the Responsorial Psalm, however long it is respectfully delayed, cannot be attempted alone. We respond together to the glimmers of light that it holds out. God, conspicuously absent from the text of Job, comes out of hiding in the psalm to "gather the outcasts of Israel, to heal the brokenhearted, and bind up their wounds, to lift up the downtrodden" (Ps 147:2-3, 6).


As a rule, the Second Reading is not related to the other texts of the Sunday liturgy. Today, however, Saint Paul says something that brings him close to Job, and to us. "To the weak, I became weak, that I might win the weak" (1 Cor 9:22). Here, the Apostle reflects his Lord and Master, the Suffering Servant. Before Paul, Christ Himself, "despised and rejected by men, a man of sorrows and acquainted with grief" (Is 53:3), became as weak to the weak, that He might win the weak. The weak Christ -- like the weak Job, and the weak Paul -- speaks, I think, to the weakness in all of us, drawing us to Himself humbly and gently. Virtue that causes the righteous to seem distant, and holiness unattainable, is no virtue at all.

Christ Stretches Forth His Hand

Job and Paul, in their weakness, conduct us to the Gospel of the compassionate Christ. In the Gospel, the God of the Responsorial Psalm has a human face, human hands, a human heart, and a healing, human touch. Look at our Divine Lord in the Gospel. What do we see Him doing? He stretches forth His hand (Mk 1:31) to raise up, to set free, to heal. What Our Lord does in the Gospel for the mother-in-law of Peter (Mk 1:30), and for the whole city gathered together about the door (Mk 1:33), He wants to do for us.

Come to Him

Come to Him, present in the adorable Mystery of the Altar. He will take you by the hand and lift you up (Mk 1:31). If, scorched by the heat of the day, you long for the shadow (Jb 7:2), He will "hide you in the shelter of his wings" (Ps 17:8). If months of emptiness have been your lot (Jb 7:3), He comes to "crown the year with bounty" (Ps 65:11). If nights of misery have been your portion (Jb 7:3), He rises before you as the dawn of mercy (cf. Lk 1:78-79).

He Comes

If you say, "When shall I arise" (Jb 7:4), He stretches forth His hand to raise you up (cf. Mk 1:31). If you say, "the night is long" (Jb 7:4), He says, "You will not fear the terror of the night" (Ps 91:5). If the night is "full of tossing till the dawn" (Jb 7:4), He says, "Come to me . . . And you will find rest for your souls" (Mt 11:28 29). If the days of your life are rushing past, "swifter than a weaver's shuttle" (Jb 7:6), leaving things unresolved, questions unanswered, and your heart without hope, He comes to calm and quiet your soul, "like a child quieted at its mother's breast" (Ps 131:2).

My Hope Laid Up in My Heart

If you fear that never again your eye will see good (Jb 7:7), draw near today to the Holy Table saying with Job, "I know that my Redeemer liveth . . . and in my flesh I shall see my God . . . . This, my hope, is laid up in my heart" (Jb 19:25-27, Vulg).


Is the book THROUGH THE YEAR by Dame Aemiliana, OSB available? Would you, if possible, quote more from her book. I found it most inspiring. Thank you.

In a sense Job is asking the question we all have probably asked at one time or another, “Why me?!” At first glance it would appear that Job has been found guilty and sentenced to “months of misery.” But many scripture scholars have observed that God seems to be the One on trial here; that God is the perpetrator and Job is the victim, jury and judge. Sound familiar? If we are honest with ourselves, somewhere along the way God has been blamed for the privations and drudgeries of life. It’s not that the Almighty is the Source of the bad things that have occurred in our lives, but perhaps we’ve felt let down or even abandoned by Him. It’s interesting that we think we can rationally discern the ways of God when we’re fit to be tied; but whether rational or irrational, it is not enough to make total sense out of why things that are divine are not necessarily logical. Why God allows devout people like Job to suffer may always be a mystery. One scholar used this analogy: “The point is not that an army has to fight, but it has to submit to all the hardships of military life.” Our Lord Himself reminds us, “My thoughts are not your thoughts nor are your ways My ways” (Isaiah 55:8).

If one reads all of the liturgical readings for the Divine Office in the tridentine or Divino Afflatu (which I have been following at http://divinumofficium.com/cgi-bin/horas/officium.pl/kalendar.pl#), it becomes very profound and evident the reflections of the early church in the transition of the passage into the Septuagesima pointing to the mystery of creation and the juxtaposition of the grace of the Incarnation, Epiphany and Baptism, with the fall of man. It helps to prepare the church for a more conscientious approach to lent. Although the transition is somewhat evident in the novus ordo it seems much more hidden- it does add more for theological reflection. I am wondering who decided to allow the Alleluias to remain in the ordinary form.

Considering that the Septuagesima was brought into the Latin pre- tridenitine rite by Pope Gregory, as you said, most likely due to the influence of Greek Christians, would you know any references of which Greeks founded the tradition of these weeks in the liturgy by whom Gregory was influenced?

Thanks for this post. I've taken an excerpt from it for my own post on Septuagesima.

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About Dom Mark

Dom Mark Daniel Kirby is Conventual Prior of Silverstream Priory in Stamullen, County Meath, Ireland. The ecclesial mandate of his Benedictine community is the adoration of the Most Holy Sacrament of the Altar in a spirit of reparation, and in intercession for the sanctification of priests.

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