Monday of the Fifth Week of Lent
Antiphon
Cf. Ps 56 (55): 2
Have mercy on me, O God, for people assail me;
they fight me all day long and oppress me.
Collect
O God, by whose wondrous grace
we are enriched with every blessing,
grant us so to pass from former ways to newness of life,
that we may be made ready for the glory of the heavenly Kingdom.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, forever and ever.
Amen.
Reading
Dn 13:1-9, 15-17, 19-30, 33-62 or 13:41c-62
In Babylon there lived a man named Joakim,
who married a very beautiful and God-fearing woman, Susanna,
the daughter of Hilkiah;
her pious parents had trained their daughter
according to the law of Moses.
Joakim was very rich;
he had a garden near his house,
and the Jews had recourse to him often
because he was the most respected of them all.
That year, two elders of the people were appointed judges,
of whom the Lord said, “Wickedness has come out of Babylon:
from the elders who were to govern the people as judges.”
These men, to whom all brought their cases,
frequented the house of Joakim.
When the people left at noon,
Susanna used to enter her husband’s garden for a walk.
When the old men saw her enter every day for her walk,
they began to lust for her.
They suppressed their consciences;
they would not allow their eyes to look to heaven,
and did not keep in mind just judgments.
One day, while they were waiting for the right moment,
she entered the garden as usual, with two maids only.
She decided to bathe, for the weather was warm.
Nobody else was there except the two elders,
who had hidden themselves and were watching her.
“Bring me oil and soap,” she said to the maids,
“and shut the garden doors while I bathe.”
As soon as the maids had left,
the two old men got up and hurried to her.
“Look,” they said, “the garden doors are shut, and no one can see us;
give in to our desire, and lie with us.
If you refuse, we will testify against you
that you dismissed your maids because a young man was here with you.”
“I am completely trapped,” Susanna groaned.
“If I yield, it will be my death;
if I refuse, I cannot escape your power.
Yet it is better for me to fall into your power without guilt
than to sin before the Lord.”
Then Susanna shrieked, and the old men also shouted at her,
as one of them ran to open the garden doors.
When the people in the house heard the cries from the garden,
they rushed in by the side gate to see what had happened to her.
At the accusations by the old men,
the servants felt very much ashamed,
for never had any such thing been said about Susanna.
When the people came to her husband Joakim the next day,
the two wicked elders also came,
fully determined to put Susanna to death.
Before all the people they ordered:
“Send for Susanna, the daughter of Hilkiah,
the wife of Joakim.”
When she was sent for,
she came with her parents, children and all her relatives.
All her relatives and the onlookers were weeping.
In the midst of the people the two elders rose up
and laid their hands on her head.
Through tears she looked up to heaven,
for she trusted in the Lord wholeheartedly.
The elders made this accusation:
“As we were walking in the garden alone,
this woman entered with two girls
and shut the doors of the garden, dismissing the girls.
A young man, who was hidden there, came and lay with her.
When we, in a corner of the garden, saw this crime,
we ran toward them.
We saw them lying together,
but the man we could not hold, because he was stronger than we;
he opened the doors and ran off.
Then we seized her and asked who the young man was,
but she refused to tell us.
We testify to this.”
The assembly believed them,
since they were elders and judges of the people,
and they condemned her to death.
But Susanna cried aloud:
“O eternal God, you know what is hidden
and are aware of all things before they come to be:
you know that they have testified falsely against me.
Here I am about to die,
though I have done none of the things
with which these wicked men have charged me.”
The Lord heard her prayer.
As she was being led to execution,
God stirred up the holy spirit of a young boy named Daniel,
and he cried aloud:
“I will have no part in the death of this woman.”
All the people turned and asked him, “What is this you are saying?”
He stood in their midst and continued,
“Are you such fools, O children of Israel!
To condemn a woman of Israel without examination
and without clear evidence?
Return to court, for they have testified falsely against her.”
Then all the people returned in haste.
To Daniel the elders said,
“Come, sit with us and inform us,
since God has given you the prestige of old age.”
But he replied,
“Separate these two far from each other that I may examine them.”
After they were separated one from the other,
he called one of them and said:
“How you have grown evil with age!
Now have your past sins come to term:
passing unjust sentences, condemning the innocent,
and freeing the guilty, although the Lord says,
‘The innocent and the just you shall not put to death.’
Now, then, if you were a witness,
tell me under what tree you saw them together.”
“Under a mastic tree,” he answered.
Daniel replied, “Your fine lie has cost you your head,
for the angel of God shall receive the sentence from him
and split you in two.”
Putting him to one side, he ordered the other one to be brought.
Daniel said to him,
“Offspring of Canaan, not of Judah, beauty has seduced you,
lust has subverted your conscience.
This is how you acted with the daughters of Israel,
and in their fear they yielded to you;
but a daughter of Judah did not tolerate your wickedness.
Now, then, tell me under what tree you surprised them together.”
“Under an oak,” he said.
Daniel replied, “Your fine lie has cost you also your head,
for the angel of God waits with a sword to cut you in two
so as to make an end of you both.”
The whole assembly cried aloud,
blessing God who saves those who hope in him.
They rose up against the two elders,
for by their own words Daniel had convicted them of perjury.
According to the law of Moses,
they inflicted on them
the penalty they had plotted to impose on their neighbor:
they put them to death.
Thus was innocent blood spared that day.
Responsorial Psalm
23:1-3a, 3b-4, 5, 6
R. Even though I walk in the dark valley I fear no evil;
for you are at my side.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. Even though I walk in the dark valley I fear no evil;
for you are at my side.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. Even though I walk in the dark valley I fear no evil;
for you are at my side.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. Even though I walk in the dark valley I fear no evil;
for you are at my side.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. Even though I walk in the dark valley I fear no evil;
for you are at my side.
Verse before the Gospel
Ez 33:11
I take no pleasure in the death of the wicked man, says the Lord,
but rather in his conversion, that he may live.
Gospel
Jn 8:1-11
Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
“Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women.
So what do you say?”
They said this to test him,
so that they could have some charge to bring against him.
Jesus bent down and began to write on the ground with his finger.
But when they continued asking him,
he straightened up and said to them,
“Let the one among you who is without sin
be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
“Woman, where are they?
Has no one condemned you?”
She replied,
“No one, sir.”
Then Jesus said,
“Neither do I condemn you.
Go, and from now on do not sin anymore.”
March 18
Saint Cyril of Jerusalem
(315 - 386)
The crises that the Church faces today may seem minor when compared with the threat posed by the Arian heresy, which denied the divinity of Christ and almost overcame Christianity in the fourth century. Cyril was to be caught up in the controversy, accused of Arianism by Saint Jerome, and ultimately vindicated both by the men of his own time and by being declared a Doctor of the Church in 1822.
Raised in Jerusalem and well-educated, especially in the Scriptures,
he was ordained a priest by the bishop of Jerusalem and given the task during Lent of catechizing those preparing for Baptism and catechizing the newly baptized during the Easter season.
His Catecheses remain valuable as examples of the ritual and theology of the Church in the mid-fourth century.
There are conflicting reports about the circumstances of his becoming bishop of Jerusalem. It is certain that he was validly consecrated by bishops of the province. Since one of them was an Arian, Acacius, it may have been expected that his “cooperation” would follow. Conflict soon rose between Cyril and Acacius, bishop of the rival nearby see of Caesarea. Cyril was summoned to a council, accused of insubordination and of selling Church property to relieve the poor. Probably, however, a theological difference was also involved. He was condemned, driven from Jerusalem, and later vindicated, not without some association with and help from Semi-Arians. Half his episcopate was spent in exile; his first experience was repeated twice. He finally returned to find Jerusalem torn with heresy, schism and strife, and wracked with crime. Even Saint Gregory of Nyssa, who was sent to help, left in despair.
They both went to the Council of Constantinople, where the amended form of the Nicene Creed was promulgated in 381. Cyril accepted the word consubstantial—that is, Christ is of the same substance or nature as the Father. Some said it was an act of repentance, but the bishops of the Council praised him as a champion of orthodoxy against the Arians. Though not friendly with the greatest defender of orthodoxy against the Arians, Cyril may be counted among those whom Athanasius called “brothers, who mean what we mean, and differ only about the word consubstantial.”
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
12/04/23
