Tuesday in the Octave of Easter


Antiphon
Cf. Sir 15: 3-4
 
He gave them the water of wisdom to drink;
it will be made strong in them and will not be moved;
it will raise them up for ever, alleluia.


Collect
 
O God, who have bestowed on us paschal remedies,
endow your people with heavenly gifts,
so that, possessed of perfect freedom,
they may rejoice in heaven
over what gladdens them now on earth.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, forever and ever.

Amen.


Reading
Acts 2:36-41

On the day of Pentecost, Peter said to the Jewish people,

“Let the whole house of Israel know for certain
that God has made him both Lord and Christ,
this Jesus whom you crucified.”

Now when they heard this, they were cut to the heart,
and they asked Peter and the other Apostles,
“What are we to do, my brothers?”
Peter said to them,
“Repent and be baptized, every one of you,
in the name of Jesus Christ, for the forgiveness of your sins;
and you will receive the gift of the Holy Spirit.
For the promise is made to you and to your children
and to all those far off,
whomever the Lord our God will call.”
He testified with many other arguments, and was exhorting them,
“Save yourselves from this corrupt generation.” 
Those who accepted his message were baptized,
and about three thousand persons were added that day.


Responsorial Psalm
33:4-5, 18-19, 20 and 22

R.    The earth is full of the goodness of the Lord.
 
Upright is the word of the LORD,
    and all his works are trustworthy.
He loves justice and right;
    of the kindness of the LORD the earth is full.

R.    The earth is full of the goodness of the Lord.
 
See, the eyes of the LORD are upon those who fear him,
    upon those who hope for his kindness,
To deliver them from death
    and preserve them in spite of famine.

R.    The earth is full of the goodness of the Lord.
 
Our soul waits for the LORD,
    who is our help and our shield.
May your kindness, O LORD, be upon us
    who have put our hope in you.

R.    The earth is full of the goodness of the Lord.
 

Alleluia
Ps 118:24

R. Alleluia, alleluia.

This is the day the LORD has made;
let us be glad and rejoice in it.

R. Alleluia, alleluia.


Gospel
Jn 20:11-18

Mary Magdalene stayed outside the tomb weeping.
And as she wept, she bent over into the tomb
and saw two angels in white sitting there,
one at the head and one at the feet
where the Body of Jesus had been.
And they said to her, 
“Woman, why are you weeping?”
She said to them, 
“They have taken my Lord,
and I don’t know where they laid him.”
When she had said this, she turned around and saw Jesus there,
but did not know it was Jesus.

Jesus said to her, 

“Woman, why are you weeping?
Whom are you looking for?”

She thought it was the gardener and said to him,
“Sir, if you carried him away,
tell me where you laid him,
and I will take him.”

Jesus said to her, 

“Mary!”

She turned and said to him in Hebrew, 
“Rabbouni,” 
which means Teacher.

Jesus said to her, 

“Stop holding on to me,
for I have not yet ascended to the Father.
But go to my brothers and tell them,
‘I am going to my Father and your Father,
to my God and your God.’”

Mary went and announced to the disciples,
“I have seen the Lord,”
and then reported what he had told her.



April 6

Saint Crescentia Hoess 
(1682 - 1744)

Crescentia was born in 1682, the daughter of a poor weaver, in a little town near Augsburg. She spent play time praying in the parish church, assisted those even poorer than herself and had so mastered the truths of her religion that she was permitted to make her first Holy Communion at the then unusually early age of 7. 
In the town she was called “the little angel.”

As she grew older, she desired to enter the convent of the Tertiaries of Saint Francis. But the convent was poor, and because Crescentia had no dowry, the superiors refused her admission. Her case was then pleaded by the Protestant mayor of the town to whom the convent owed a favor. The community felt it was forced into receiving her, and her new life was made miserable. She was considered a burden and assigned nothing other than menial tasks. Even her cheerful spirit was misinterpreted as flattery or hypocrisy.

Conditions improved four years later when a new superior was elected who realized her virtue. Crescentia herself was appointed mistress of novices. She so won the love and respect of the sisters that, upon the death of the superior, Crescentia was unanimously elected to that position. Under her, the financial state of the convent improved and her reputation in spiritual matters spread. She was soon being consulted by princes and princesses; bishops and cardinals too sought her advice. And yet, 
a true daughter of Francis, she remained ever humble.

Bodily afflictions and pain were always with her. First it was headaches and toothaches. Then she lost the ability to walk, her hands and feet gradually becoming so crippled that her body curled up into a fetal position. In the spirit of Francis she cried out, “Oh, you bodily members, praise God that he has given you the capacity to suffer.” Despite her sufferings she was filled with peace and joy as she died on Easter Sunday in 1744.

She was beatified in 1900 and canonized by Pope John Paul II in 2001.


THE LITURGY OF HOURS


The Liturgy of the Hours, also known as the Divine Office or the Work of God (Opus Dei), is the daily prayer of the Church, marking the hours of each day and sanctifying the day with prayer.  The Hours are a meditative dialogue on the mystery of Christ, using scripture and prayer.  At times the dialogue is between the Church or individual soul and God; at times it is a dialogue among the members of the Church; and at times it is even between the Church and the world.  The Divine Office "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father." (SC 84)  The dialogue is always held, however, in the presence of God and using the words and wisdom of God.  Each of the five canonical Hours includes selections from the Psalms that culminate in a scriptural proclamation.  The two most important or hinge Hours are Morning and Evening Prayer. These each include a Gospel canticle:  the Canticle of Zechariah from Luke 1:68-79 for Morning Prayer (known as the Benedictus), and the Canticle of Mary from Luke 1:46-55 for Evening Prayer (known as the Magnificat). The Gospel canticle acts as a kind of meditative extension of the scriptural proclamation in light of the Christ event.  Morning and Evening Prayer also include intercessions that flow from the scriptural proclamation just as the Psalms prepare for it.


In the Hours, the royal priesthood of the baptized is exercised, and this sacrifice of praise is thus connected to the sacrifice of the Eucharist, 

both preparing for and flowing from the Mass.


"The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer." (CCC 1177)



OFFICE OF READINGS


"The office of readings seeks to provide God's people, and in particular those consecrated to God in a special way, with a wider selection of passages from sacred Scripture for meditation, together with the finest excerpts from spiritual writers. Even though the cycle of scriptural readings at daily Mass is now richer, the treasures of revelation and tradition to be found in the office of readings will also contribute greatly to the spiritual life" (General Instruction of the Liturgy of the Hours [GILH], no. 55).


https://www.universalis.com/0/readings.htm



LAUDS - Morning Prayer


"As is clear from many of the elements that make it up, morning prayer is intended and arranged to sanctify the morning. St. Basil the Great gives an excellent description of this character in these words: "It is said in the morning in order that the first stirrings of our mind and will may be consecrated to God and that we may take nothing in hand until we have been gladdened by the thought of God, as it is written: 'I was mindful of God and was glad' (Ps 77:4 [Jerome's translation from Hebrew]), or set our bodies to any task before we do what has been said: 'I will pray to you, Lord, you will hear my voice in the morning; I will stand before you in the morning and gaze on you' 

(Ps 5:4-5)."


"Celebrated as it is as the light of a new day is dawning, this hour also recalls the resurrection of the Lord Jesus, the true light enlightening all people (see Jn 1:9) and "the sun of justice" (Mal 4:2), "rising from on high" (Lk 1:78). Hence, we can well understand the advice of St. Cyprian: "There should be prayer in the morning so that the resurrection of the Lord may thus be celebrated" (GILH, no. 38).


https://www.universalis.com/0/lauds.htm



TERCE - Mid-Morning Prayer


"Following a very ancient tradition Christians have made a practice of praying out of private devotion at various times of the day, even in the course of their work, in imitation of the Church in apostolic times. In different ways with the passage of time this tradition has taken the form of a liturgical celebration.

"Liturgical custom in both East and West has retained midmorning, midday, and midafternoon prayer, mainly because these hours were linked to a commemoration of the events of the Lord's passion and of the first preaching of the Gospel" 

(GILH, no. 74-75).


https://www.universalis.com/0/terce.htm



SEXT - Mid-Day Prayer


 https://www.universalis.com/0/sext.htm



NONE - Afternoon Prayer


 https://www.universalis.com/0/none.htm



VESPERS - Evening Prayer


"When evening approaches and the day is already far spent, evening prayer is celebrated in order that 'we may give thanks for what has been given us, or what we have done well, during the day.' We also recall the redemption through the prayer we send up 'like incense in the Lord's sight,' and in which 'the raising up of our hands' becomes 'an evening sacrifice' (see Ps 141:2). This sacrifice 'may also be interpreted more spiritually as the true evening sacrifice that our Savior the Lord entrusted to the apostles at supper on the evening when he instituted the sacred mysteries of the Church or of the evening sacrifice of the next day, the sacrifice, that is, which, raising his hands, he offered to the Father at the end of the ages for the salvation of the whole world.' Again, in order to fix our hope on the light that knows no setting, 'we pray and make petition for the light to come down on us anew; we implore the coming of Christ who will bring the grace of eternal light.' Finally, at this hour we join with the Churches of the East in calling upon the 'joy-giving light of that holy glory, born of the immortal, heavenly Father, the holy and blessed Jesus Christ; now that we have come to the setting of the sun and have seen the evening star, we sing in praise of God, Father, Son, and Holy Spirit…'" 

(GILH, no. 39).


https://www.universalis.com/0/vespers.htm



COMPLINE - Night Prayer


"Night prayer is the last prayer of the day, said before retiring, even if that is after midnight" (GILH, no. 84).The Psalms that are chosen for Night Prayer are full of confidence in the Lord.


https://www.universalis.com/0/compline.htm



ABOUT TODAY

https://www.universalis.com/0/today.htm


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