THE LITURGY OF THE WORD

Daily Mass Readings

Monday of the Fourth Week of Lent

Antiphon

Cf. Ps 31 (30): 7-8

 

As for me, I trust in the Lord.

Let me be glad and rejoice in your mercy,

for you have seen my affliction.

Collect

O God, who renew the world

through mysteries beyond all telling,

grant, we pray,

that your Church may be guided by your eternal design

and not be deprived of your help in this present age.

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

Is 65:17-21

Thus says the LORD:

Lo, I am about to create new heavens

and a new earth;

The things of the past shall not be remembered

or come to mind.

Instead, there shall always be rejoicing and happiness

in what I create;

For I create Jerusalem to be a joy

and its people to be a delight;

I will rejoice in Jerusalem

and exult in my people.

No longer shall the sound of weeping be heard there,

or the sound of crying;

No longer shall there be in it

an infant who lives but a few days,

or an old man who does not round out his full lifetime;

He dies a mere youth who reaches but a hundred years,

and he who fails of a hundred shall be thought accursed.

They shall live in the houses they build,

and eat the fruit of the vineyards they plant.

Responsorial Psalm

PS 30:2 and 4, 5-6, 11-12a and 13b

R. I will praise you, Lord, for you have rescued me.

I will extol you, O LORD, for you drew me clear

and did not let my enemies rejoice over me.

O LORD, you brought me up from the nether world;

you preserved me from among those going down into the pit.

R. I will praise you, Lord, for you have rescued me.

Sing praise to the LORD, you his faithful ones,

and give thanks to his holy name.

For his anger lasts but a moment;

a lifetime, his good will.

At nightfall, weeping enters in,

but with the dawn, rejoicing.

R. I will praise you, Lord, for you have rescued me.

“Hear, O LORD, and have pity on me;

O LORD, be my helper.”

You changed my mourning into dancing;

O LORD, my God, forever will I give you thanks.

R. I will praise you, Lord, for you have rescued me.

Verse Before the Gospel

Am 5:14

Seek good and not evil so that you may live,

and the LORD will be with you.

Gospel 

Jn 4:43-54

At that time Jesus left [Samaria] for Galilee.

For Jesus himself testified

that a prophet has no honor in his native place.

When he came into Galilee, the Galileans welcomed him,

since they had seen all he had done in Jerusalem at the feast;

for they themselves had gone to the feast.

Then he returned to Cana in Galilee,

where he had made the water wine.

Now there was a royal official whose son was ill in Capernaum.

When he heard that Jesus had arrived in Galilee from Judea,

he went to him and asked him to come down

and heal his son, who was near death.

Jesus said to him,

“Unless you people see signs and wonders, 

you will not believe.”

The royal official said to him,

“Sir, come down before my child dies.”

Jesus said to him, 

“You may go; your son will live.”

The man believed what Jesus said to him and left.

While the man was on his way back,

his slaves met him and told him that his boy would live.

He asked them when he began to recover.

They told him,

“The fever left him yesterday, about one in the afternoon.”

The father realized that just at that time Jesus had said to him,

“Your son will live,”

and he and his whole household came to believe.

Now this was the second sign Jesus did

when he came to Galilee from Judea.

SAINT OF THE DAY

March 11

Saint John Ogilvie

(1579 - 1615)

John Ogilvie’s noble Scottish family was partly Catholic and partly Presbyterian. His father raised him as a Calvinist, sending him to the continent to be educated. There, John became interested in the popular debates going on between Catholic and Calvinist scholars. Confused by the arguments of Catholic scholars whom he sought out, he turned to Scripture. Two texts particularly struck him: “God wills all men to be saved and come to the knowledge of the truth,” and “Come to me all you who are weary and find life burdensome, and I will refresh you.”

Slowly, John came to see that the Catholic Church could embrace all kinds of people. Among these, he noted, were many martyrs. 

He decided to become Catholic and was received into the Church at Louvain, Belgium, in 1596 at the age of 17.

John continued his studies, first with the Benedictines, then as a student at the Jesuit College at Olmutz. He joined the Jesuits and for the next 10 years underwent their rigorous intellectual and spiritual training. At his ordination to the priesthood in France in 1610, John met two Jesuits who had just returned from Scotland after suffering arrest and imprisonment. They saw little hope for any successful work there in view of the tightening of the penal laws. But a fire had been lit within John. For the next two and a half years he pleaded to be placed there as a missionary.

Sent by his superiors, he secretly entered Scotland posing as a horse trader or a soldier returning from the wars in Europe. Unable to do significant work among the relatively few Catholics in Scotland, John made his way back to Paris to consult his superiors. Rebuked for having left his assignment in Scotland, he was sent back. He warmed to the task before him and had some success in making converts and in secretly serving Scottish Catholics. But he was soon betrayed, arrested, 

and brought before the court.

His trial dragged on until he had been without food for 26 hours. He was imprisoned and deprived of sleep. For eight days and nights he was dragged around, prodded with sharp sticks, his hair pulled out. Still, 

he refused to reveal the names of Catholics or to acknowledge the jurisdiction of the king in spiritual affairs. 

He underwent a second and third trial but held firm.

At his final trial, he assured his judges: “In all that concerns the king, 

I will be slavishly obedient; if any attack his temporal power, I will shed my last drop of blood for him. But in the things of spiritual jurisdiction which a king unjustly seizes I cannot and must not obey.”

Condemned to death as a traitor, he was faithful to the end, even when on the scaffold he was offered his freedom and a fine living if he would deny his faith. His courage in prison and in his martyrdom was reported throughout Scotland.

John Ogilvie was canonized in 1976, 

becoming the first Scottish saint since 1250.

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

11/25/23