Memorial of Saint Catherine of Siena
Virgin and Doctor of the Church


Antiphon

Here is a wise virgin, from among the number of the prudent,
who went forth with lighted lamp to meet Christ, alleluia.


Collect

O God, who set Saint Catherine of Siena on fire with divine love
in her contemplation of the Lord's Passion
and her service of your Church,
grant, through her intercession,
that your people,
participating in the mystery of Christ,
may ever exult in the revelation of his glory.
Who lives and reigns with you in the unity of the Holy Spirit,
God, forever and ever.

Amen.


Reading
Acts 9:31-42

The Church throughout all Judea, Galilee, and Samaria
was at peace. 
She was being built up and walked in the fear of the Lord,
and with the consolation of the Holy Spirit she grew in numbers.

As Peter was passing through every region,
he went down to the holy ones living in Lydda. 
There he found a man named Aeneas,
who had been confined to bed for eight years, for he was paralyzed. 
Peter said to him,
“Aeneas, Jesus Christ heals you. Get up and make your bed.” 
He got up at once. 
And all the inhabitants of Lydda and Sharon saw him,
and they turned to the Lord.

Now in Joppa there was a disciple named Tabitha
(which translated is Dorcas). 
She was completely occupied with good deeds and almsgiving. 
Now during those days she fell sick and died,
so after washing her, they laid her out in a room upstairs. 
Since Lydda was near Joppa,
the disciples, hearing that Peter was there,
sent two men to him with the request,
“Please come to us without delay.” 
So Peter got up and went with them. 
When he arrived, they took him to the room upstairs
where all the widows came to him weeping
and showing him the tunics and cloaks
that Dorcas had made while she was with them. 
Peter sent them all out and knelt down and prayed. 
Then he turned to her body and said, “Tabitha, rise up.” 
She opened her eyes, saw Peter, and sat up. 
He gave her his hand and raised her up,
and when he had called the holy ones and the widows,
he presented her alive. 
This became known all over Joppa,
and many came to believe in the Lord. 


Responsorial Psalm
116:12-13, 14-15, 16-17

R.    How shall I make a return to the Lord for all the good he has done for me?
 
How shall I make a return to the LORD
    for all the good he has done for me?
The cup of salvation I will take up,
    and I will call upon the name of the LORD

R.    How shall I make a return to the Lord for all the good he has done for me?
 
My vows to the LORD I will pay
    in the presence of all his people.
Precious in the eyes of the LORD
    is the death of his faithful ones.

R.    How shall I make a return to the Lord for all the good he has done for me?
 
O LORD, I am your servant;
    I am your servant, the son of your handmaid;
    you have loosed my bonds.
To you will I offer sacrifice of thanksgiving,
    and I will call upon the name of the LORD.

R.    How shall I make a return to the Lord for all the good he has done for me?
 

Alleluia
Jn 6:63c, 68c

R. Alleluia, alleluia.

Your words, Lord, are Spirit and life;
you have the words of everlasting life.

R. Alleluia, alleluia.


Gospel
Jn 6:60-69

Many of the disciples of Jesus who were listening said,
“This saying is hard; who can accept it?”

Since Jesus knew that his disciples were murmuring about this,
he said to them, 

“Does this shock you?
What if you were to see the Son of Man ascending to where he was before?
It is the Spirit that gives life, while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”

Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said, 

“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”

As a result of this,
many of his disciples returned to their former way of life
and no longer walked with him.

Jesus then said to the Twelve, 

“Do you also want to leave?”

Simon Peter answered him, 
“Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”



April 29

Saint Catherine of Siena
(1347 - 1380)

She was the 23rd child of Jacopo and Lapa Benincasa and grew up as an intelligent, cheerful, and intensely religious person. Catherine disappointed her mother by cutting off her hair as a protest against being overly encouraged to improve her appearance in order to attract a husband. Her father ordered her to be left in peace, and she was given a room of her own for prayer and meditation.

She entered the Dominican Third Order at 18 and spent the next three years in seclusion, prayer, and austerity. Gradually, a group of followers gathered around her—men and women, priests and religious. An active public apostolate grew out of her contemplative life. Her letters, mostly for spiritual instruction and encouragement of her followers, began to take more and more note of public affairs. Opposition and slander resulted from her mixing fearlessly with the world and speaking with the candor and authority of one completely committed to Christ. She was cleared of all charges at the Dominican General Chapter of 1374.

Her public influence reached great heights because of her evident holiness, her membership in the Dominican Third Order, and the deep impression she made on the pope. She worked tirelessly for the crusade against the Turks and for peace between Florence and the pope.

In 1378, the Great Schism began, splitting the allegiance of Christendom between two, then three, popes and putting even saints on opposing sides. Catherine spent the last two years of her life in Rome, in prayer and pleading on behalf of the cause of Pope Urban VI and the unity of the Church. She offered herself as a victim for the Church in its agony. She died surrounded by her “children” and was canonized in 1461.

Catherine ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Pope Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in The Dialogue.


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



01/09/23
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