What is the “hodie” of the liturgy?



Perhaps the Gloria, as the last line
of Hodie Christus Natus Est (hodie means “today”)
is from the Gloria.

Hodie Christus natus est
hodie Salvator apparuit:
hodie in terra canunt Angeli,
laetantur Archangeli:
hodie exsultant justi, dicentes:
Gloria in excelsis Deo, alleluja.

Translates to:

Today is Christ born;
today the Savior has appeared;
today the Angels sing,
the Archangels rejoice;
today the righteous rejoice, saying:
Glory to God in the highest. Alleluia!

Just a guess.

Peace and all good!

I have never heard the term as you are using it, but hodie is Latin for today.

Hope this helps!

It’s a Latin Christmas text. I don’t think it’s officially part of the liturgy though.

I’m sorry I was so brief and that I didn’t provide context. As best as I can tell…

It is the idea of entering into the mystery of the liturgy in particular and faith in general, to make the events of the passion, death and resurrection present and efficacious here and now. The ever present “today” of the resurrection.

It is emphasized on Holy Thursday. I was hoping to find out more about it.


Now I’m even more confused. :shrug:

I’ve never heard that word used that way but what you said makes sense. Where have you heard/read about it? It sounds like something from a talk or retreat.

Yeah, I agree. Rather than hodie, or today, I think OP may be dwelling on a concept referred to as the “eternal now”, which is more than merely today, It is the eternal now that makes the sacrifice of the mass a representation (re-presentation) rather than symbolic or (a protestants like to argue, using the “he died once and for all”) sacrificing Christ over-and-over again.

We are living now in the eighth day of the Resurrection of the Lord.

Catechism of the Catholic Church2191 The Church celebrates the day of Christ’s Resurrection on the “eighth day,” Sunday, which is rightly called the Lord’s Day (cf. SC 106).
Also the book of Ezekiel shows a tie to the Mass (or Divine Liturgy) 43:27:And the days being expired, on the eighth day and thenceforward, the priests shall offer your holocausts upon the altar, and the peace offerings: and I will be pacified towards you, saith the Lord God.

Saint Augustine writes in Letter 55 (A.D. 400):
The life originally bestowed was not eternal, because man sinned; but the final rest, of which the seventh day was an emblem, is eternal, and hence the eighth day also will have eternal blessedness, because that rest, being eternal, is taken up by the eighth day, not destroyed by it; for if it were thus destroyed, it would not be eternal. Accordingly the eighth day, which is the first day of the week, represents to us that original life, not taken away, but made eternal.


Thanks Vico.

The term was encountered in a paper by a very well respected Cistercan monk and author Sacred Scripture and Lectio Divina.

**We are, perhaps, familiar with the hodie of the liturgy. Today Christ is born. Today Christ is risen. Today Christ ascends into heaven. In our liturgical celebrations we are not simply commemorating past saving events, but we are actualising them, activating them, making them present and accessible today. We are entering into the process of salvation. The timeless economy of salvation is being realized for our benefit today.

The practice of lectio divina is a prolongation of the reception of the Word proclaimed in liturgy. In a way similar to the liturgy, when we receive God’s Word in lectio, it is as though God were speaking directly to us today. **

I thought I might find a more developed explanation of the theology behind the phrase than I am able. Everyone’s responses are still greatly appreciated.


Indeed. We say it at the Pater Noster.

Panem nostrum quotidianum da nobis hodie

(Our daily bread give to us today.)
(Danos hoy nuestro pan de cada día)

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