Daily Offering · 12 October 2026 · Feria
Daily Offering: October 12, 2026 | Done In True Judgment
Welcome to Bloom’s Daily Offering for Monday, October 12, 2026, a feria after the Twentieth Sunday after Pentecost, fourth class, in green. No saint is kept today and there is no commemoration, so the Missal says the Sunday’s Mass again, without the Gloria or…
The order of this offering
Before the readings
The Word
Offering and Canon
I
Opening Address
Welcome to Bloom’s Daily Offering for Monday, October 12, 2026, a feria after the Twentieth Sunday after Pentecost, fourth class, in green. No saint is kept today and there is no commemoration, so the Missal says the Sunday’s Mass again, without the Gloria or the Creed, with the Common Preface. This morning listens to the first words of that Mass, the Introit, and to the petition it ends on: deal with us according to the multitude of thy mercy.
Wherever you are, you are welcome here. If this morning finds you in pain, or worn out by people telling you what your pain means, stay a while. The multitude of thy mercy was first asked for by a man standing in the middle of a fire. His prayer does not explain the fire. It asks for mercy inside it.
II
A Word on Today’s Propers
Every proper this morning was printed in full at yesterday’s Sunday Mass, and the same Mass ran through four weekdays here last year, on October 27, October 29, October 30 and October 31, 2025. Between them, those mornings and yesterday’s homily preached the Gospel, the Lesson, the Gradual and the Collect.
The Introit has been printed every time and not yet given a morning of its own. Today it gets one. The propers are printed again in Latin and English, as the Missal repeats them, and the homily stays with the antiphon and its last petition: the multitude of thy mercy.
III
Introit
Daniel 3:31, 29, 35; Psalm 118:1
English
All that Thou hast done to us, O Lord, Thou hast done in true judgment: because we have sinned against Thee, and we have not obeyed Thy commandments: but give glory to Thy Name, and deal with us according to the multitude of Thy mercy. Ps. 118:1. Blessed are the undefiled in the way, who walk in the law of the Lord. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. All that Thou hast done to us, O Lord, Thou hast done in true judgment: because we have sinned against Thee, and we have not obeyed Thy commandments: but give glory to Thy Name, and deal with us according to the multitude of Thy mercy.
Latin
Omnia, quæ fecísti nobis, Dómine, in vero judício fecísti, quia peccávimus tibi et mandátis tuis non obœdívimus: sed da glóriam nómini tuo, et fac nobíscum secúndum multitúdinem misericórdiæ tuæ. Ps. 118:1. Beáti immaculáti in via: qui ámbulant in lege Dómini. Glória Patri… Omnia, quæ fecísti nobis, Dómine, in vero judício fecísti, quia peccávimus tibi et mandátis tuis non obœdívimus: sed da glóriam nómini tuo, et fac nobíscum secúndum multitúdinem misericórdiæ tuæ.
(The antiphon gathers phrases from the Prayer of Azarias in the furnace in the Missal’s own arrangement, and its English follows the Missal’s Latin.)
IV
Collect
(℣. marks what the priest says. ℟. marks the answer of the server and the people.)
English
Let us pray. Graciously grant, we beseech Thee, O Lord, pardon and peace to Thy faithful: that they may be cleansed from all their offences, and serve Thee with a quiet mind. Through our Lord. ℟. Amen.
Latin
Orémus. Largíre, quǽsumus, Dómine, fidélibus tuis indulgéntiam placátus et pacem: ut páriter ab ómnibus mundéntur offénsis, et secúra tibi mente desérviant. Per Dóminum… ℟. Amen.
V
Epistle
English
Lesson from the Epistle of blessed Paul the Apostle to the Ephesians. Brethren: See how you walk circumspectly: not as unwise, but as wise: redeeming the time, because the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury; but be ye filled with the holy Spirit, speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord; Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father: being subject one to another, in the fear of Christ. ℟. Thanks be to God.
Latin
Léctio Epístolæ beáti Pauli Apóstoli ad Ephésios. Fratres: Vidéte, quómodo caute ambulétis: non quasi insipiéntes, sed ut sapiéntes, rediméntes tempus, quóniam dies mali sunt. Proptérea nolíte fíeri imprudéntes, sed intellegéntes, quæ sit volúntas Dei. Et nolíte inebriári vino, in quo est luxúria: sed implémini Spíritu Sancto, loquéntes vobismetípsis in psalmis et hymnis et cánticis spirituálibus, cantántes et psalléntes in córdibus vestris Dómino: grátias agéntes semper pro ómnibus, in nómine Dómini nostri Jesu Christi, Deo et Patri. Subjecti ínvicem in timóre Christi. ℟. Deo gratias.
VI
Gradual
English
The eyes of all hope in Thee, O Lord: and Thou givest them meat in due season. ℣. Thou openest Thy hand, and fillest with blessing every living creature. Alleluia, alleluia. ℣. My heart is ready, O God, my heart is ready: I will sing, and will give praise, with my glory. Alleluia.
Latin
Oculi ómnium in te sperant, Dómine: et tu das illis escam in témpore opportúno. ℣. Aperis tu manum tuam: et imples omne ánimal benedictióne. Allelúja, allelúja. ℣. Parátum cor meum, Deus, parátum cor meum: cantábo, et psallam tibi, glória mea. Allelúja.
VII
Gospel
English
℣. Continuation ☩ of the holy Gospel according to John. ℟. Glory be to Thee, O Lord. At that time, there was a certain ruler, whose son was sick at Capharnaum. He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death. Jesus therefore said to him: Unless you see signs and wonders, you believe not. The ruler saith to him: Lord, come down before that my son die. Jesus saith to him: Go thy way; thy son liveth. The man believed the word which Jesus said to him, and went his way. And as he was going down, his servants met him; and they brought word, saying, that his son lived. He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday, at the seventh hour, the fever left him. The father therefore knew, that it was at the same hour that Jesus said to him, Thy son liveth; and himself believed, and his whole house. ℟. Praise be to Thee, O Christ.
Latin
℣. Sequéntia ☩ sancti Evangélii secúndum Joánnem. ℟. Gloria tibi, Domine. In illo témpore: Erat quidam régulus, cujus fílius infirmabátur Caphárnaum. Hic cum audísset, quia Jesus adveníret a Judǽa in Galilǽam, ábiit ad eum, et rogábat eum, ut descénderet et sanáret fílium ejus: incipiébat enim mori. Dixit ergo Jesus ad eum: Nisi signa et prodígia vidéritis, non créditis. Dicit ad eum régulus: Dómine, descénde, priúsquam moriátur fílius meus. Dicit ei Jesus: Vade, fílius tuus vivit. Crédidit homo sermóni, quem dixit ei Jesus, et ibat. Jam autem eo descendénte, servi occurrérunt ei et nuntiavérunt, dicéntes, quia fílius ejus víveret. Interrogábat ergo horam ab eis, in qua mélius habúerit. Et dixérunt ei: Quia heri hora séptima relíquit eum febris. Cognóvit ergo pater, quia illa hora erat, in qua dixit ei Jesus: Fílius tuus vivit: et crédidit ipse et domus ejus tota. ℟. Laus tibi, Christe.
This Gospel was preached here last October, on the first of last year’s weekdays with this Mass. It is read whole again today, and the homily stays with the Introit.
The Offering
Daily Homily | Done In True Judgment
The multitude of thy mercy means a mercy too large to count, and the Introit asks God to deal with us by that measure rather than by our record. It is the antiphon’s last…
What does the multitude of thy mercy mean?
The multitude of thy mercy means a mercy too large to count, and the Introit asks God to deal with us by that measure rather than by our record. It is the antiphon’s last petition: deal with us according to the multitude of Thy mercy. The words come from the prayer of Azarias in the third chapter of Daniel, and the Missal opens this Mass with them.
The Douay renders the verse with a plural, the multitude of thy mercies. The Missal’s Latin, like the Vulgate’s, keeps the noun singular: secundum multitudinem misericordiae tuae. So the Missal prays for one mercy that is also a multitude. The multitude of thy mercy is not a stack of separate pardons to be counted down. It is one mercy, larger than any count of what we have done.
Consider what the antiphon does not ask for. It does not ask God to weigh the case fairly, or to deal with us as we deserve. Its opening admits that we have sinned and have not obeyed. Then it asks to be treated according to the multitude of thy mercy, which is a different measure altogether.
That is a strange and freeing way to pray. Most of us were taught to come before God with our best case. The Introit comes with no case at all, only an honest account and an appeal to the multitude of thy mercy.
Who is praying in the furnace?
The man praying is Azarias, one of three young Jews in Babylon who would not worship the king’s golden statue. The Douay says they were bound and cast into the furnace of burning fire. Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said, and the words of today’s Introit follow, spoken from inside the flames.
So read the first line again. All that Thou hast done to us, O Lord, Thou hast done in true judgment: because we have sinned against Thee. It is spoken by a man who is in the fire precisely because he was faithful. Whatever he means by judgment, he cannot mean that the furnace was his punishment. He was put there for refusing an idol.
He is praying for his people. A few verses on he says, thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and to a king unjust, and most wicked beyond all that are upon the earth. The we of the Introit is a nation in exile confessing its history, and the prayer calls the king who lit the fire unjust in so many words. Even here, the request is the multitude of thy mercy.
This archive has already said, on October 2 and on September 26, that suffering is not a verdict. Today’s antiphon can sound as if it says the opposite, and it has been used that way. Disabled and chronically ill people have been told, with lines like this one, that their bodies are a judgment, that their pain is a sentence, and that healing waits on a repentance they have not managed. Azarias’s own story undoes that reading, because the faithful man is the one in the fire.
On Friday this archive said that no one has the right to call another person’s affliction light. Today’s claim is a different one. The multitude of thy mercy is not reserved for people whose bodies work the way others expect. It was first asked for from inside the fire, by the faithful, and it belongs to everyone who prays from there.
How does the Missal end the antiphon?
Yesterday the Missal chose where to stop the Lesson. Today it is worth knowing how it builds the antiphon. In the Douay, Azarias first asks, Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies, and only in the next verse asks God to act for God’s own glory.
The Missal reverses the order and trims the line. It sets the plea for God’s glory first, leaves out the words about confusion and meekness, and ends on the multitude of Thy mercy. The antiphon begins with judgment and finishes with mercy, and that arrangement is the Missal’s own.
That matters for anyone who has heard the first line used as a verdict. The Church does not leave this prayer on judgment. The antiphon is said twice, before and after the psalm verse, so the Introit itself closes on the multitude of thy mercy.
Pray it that way when the first line is hard to say. You may confess honestly, as Azarias did, without accepting anyone’s claim about what your suffering means. The prayer is built to carry you from the one to the other, and to leave you with the multitude of thy mercy.
The multitude of thy mercy in a body
Nancy Eiesland was a theologian at the Candler School of Theology at Emory University, born with a congenital bone defect in her hips. She wrote about one afternoon at the Shepherd Center in Atlanta, a rehabilitation hospital for people with spinal cord injuries, where its chaplain had asked her to lead a Bible study with several residents.
After a long and frustrating day, she shared with the group her own doubts about God’s care for her. Then she asked them how they would know if God was with them and understood their experience. In her words, There was a long silence. Then a young African-American man answered: If God was in a sip/puff maybe He would understand.
A sip/puff is a power wheelchair steered by the breath, the kind quadriplegics drive. The young man was asking for a God with a body like his. He was asking whether the multitude of thy mercy had ever lived where he lived.
Several weeks later, she wrote, she was reading Luke 24:36-39, where the risen Christ stands among his frightened friends, says Peace be to you; it is I, fear not, and asks them to handle his hands and feet. It wasn’t God in a sip/puff, she wrote, but here was the resurrected Christ making good on the promise that God would be with us, embodied, as we are. She called that God disabled and divine.
That is the multitude of thy mercy in a body. The risen Christ did not rise with the wounds erased. He kept them, showed them, and asked his friends to touch them.
So the multitude of thy mercy is not only a pardon. It is God taking a body like ours and keeping its scars. If you live in a body that others treat as a problem to be solved, the Introit’s last petition was answered in a body like yours.
The multitude of thy mercy, in practice
So what does it ask of us on an ordinary Monday? First, pray as the Introit prays. Tell God the truth about what you have done, and then ask to be dealt with by the multitude of thy mercy, not by your record.
Second, never read another person’s body as a verdict. If a church needs someone to be guilty in order to explain their pain, it is no longer praying this antiphon. It is using the first line as a weapon.
Third, make room for the bodies the young man at the Shepherd Center was asking about. A church that believes in the multitude of thy mercy builds the ramp, keeps the livestream running, learns how its members move and breathe, and asks before it prays over anyone.
And if you are praying today from inside your own furnace, you do not have to say the first line in the voice of the people who used it against you. Say it as Azarias said it, for a whole people, and then lean on the last line. The multitude of thy mercy is the part of the antiphon the Missal saves for the end.
If none of the theology is yours, the plain half still stands. Pain is not proof of guilt, and a body is not a report card. The most honest thing anyone can ask for on a hard day is more kindness than they could ever earn.
↑ The order resumes below.
IX
Secret
English
May these mysteries, O Lord, we beseech Thee, bestow on us a heavenly remedy, and cleanse the vices of our hearts. Through our Lord. ℣. World without end. ℟. Amen.
Latin
Cœléstem nobis prǽbeant hæc mystéria, quǽsumus, Dómine, medicínam: et vítia nostri cordis expúrgent. Per Dóminum… ℣. Per omnia saecula saeculorum. ℟. Amen.
X
The Holding
If you believe, hold this. The multitude of thy mercy was asked for in a fire and answered in a body, and the risen Christ kept his wounds. Whatever your body is carrying today, it is not outside the multitude of thy mercy.
English
May Almighty God bless you: the Father, ☩ the Son, and the Holy Ghost. ℟. Amen.
Latin
Benedícat vos omnípotens Deus, Pater, et Fílius, ☩ et Spíritus Sanctus. ℟. Amen.
If that language is not yours, take the plain half. You are not your worst day, and your pain is not a sentence. Ask for kindness without apologizing for needing it.
XI
Frequently Asked Questions
It is the last petition of today’s Introit, from the prayer of Azarias in Daniel 3: deal with us according to the multitude of Thy mercy. The Missal’s Latin keeps misericordia singular, one mercy too great to count, where the Douay has mercies. The prayer asks God to treat us by that mercy rather than by what we deserve, and the Missal arranges the antiphon so that the multitude of thy mercy is its last word.
Azarias was one of three young Jews in Babylon who refused to worship the king’s golden statue and were cast into a furnace of burning fire. Daniel 3 says he stood in the midst of the fire and prayed, confessing his people’s sins and asking for mercy. The Douay adds that the angel of the Lord went down into the furnace with Azarias and his companions, and the fire did them no harm.
Because today is a feria, a weekday with no saint of its own, and on such days the 1962 Missal says the Mass of the preceding Sunday again, without the Gloria or the Creed. Faith in Bloom prints the repeated propers in full and says plainly that they are repeated. Each morning the homily takes up a proper that the earlier mornings left unpreached.
No. The man who prays it, Azarias, is in the furnace because he refused to worship an idol, and the same prayer calls the king who put him there unjust. His confession, we have sinned, is spoken for his people in exile, not as an explanation of the fire. The antiphon ends by asking for the multitude of thy mercy, not by approving the flames.
Nancy Eiesland was an American theologian who taught at the Candler School of Theology at Emory University. Born with a congenital bone defect, she wrote The Disabled God: Toward a Liberatory Theology of Disability (1994), which reads the risen Christ, presenting his impaired body to his startled friends, as the disabled God. She died in 2009, at the age of 44.
They show who speaks. ℣. marks a versicle, said by the priest, and ℟. marks the response, said by the server and the people. When the priest finishes a prayer, the answer Amen belongs to everyone else in the room, and at home it belongs to you.
Because the Mass of the 1962 Missal is prayed in Latin, and the English is its translation. Every proper today carries both, so you can follow the Missal’s own words or read them in English. The language switch on the page lets you choose English, Latin, or both side by side, like a hand missal.
No. Only seven vigils survived the reforms of 1955 and only three octaves, Christmas, Easter and Pentecost, and October 12 is not the eve of any of the seven. Today is a feria, and the Mass is the preceding Sunday’s, with no commemoration.
No. The plain version stands without the theology: pain is not proof of guilt, a body is not a report card, and anyone may ask for more kindness than they could earn. Faith in Bloom offers the liturgy to anyone and asks nothing of you in exchange.
Faith in Bloom is the daily liturgical work of Bloom Ministries, a 501(c)(3) nonprofit, and it is free to read and always will be. If it has been worth something to you and you are able, you can give once or give monthly below. Sending a post to one person who needs it does real work too.
Propers for the Monday after the Twentieth Sunday after Pentecost, a feria that repeats the Sunday’s Mass, are taken from the 1962 Roman Missal, in the Missal’s Latin and in English. Scripture is quoted from the Douay-Rheims Bible.
The liturgical spine of Faith in Bloom is The New Marian Missal for Daily Mass by Sylvester P. Juergens, S.M., S.T.D., Regina Press, Imprimatur 1961. Faith in Bloom is offered by Bloom Ministries in the Independent Catholic tradition and is not affiliated with or recognized by the Roman Catholic Church.
