Monday of Holy Week
Isaiah, Chapter 50, verse 10
10 Who is there among you that FEARETH the lord, that heareth the voice of his servant, that hath walked in darkness, and hath no light? Let him hope in the name of the lord, and lean upon his god.
The English Standard version of the bible states this verse accordingly, “Who among you fears the Lord and obeys the voice of his servant? Let him who walks in darkness and has no light trust in the name of the Lord and rely on his God.”
It has been said the body is an excellent servant but a poor master. When we obey the voice of our servant, (the body) it ultimately leads to our destruction and eventually we walk in darkness. Yet, when we trust in the Lord and master our bodies from addiction and or lusts of the flesh we thrive. God’s ultimate wish is for us to thrive. The Lord offers a choice to those who walk in darkness: either trust in the true light or walk in their false light and suffer the consequences.
James 1:12-15 “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”
So let our sacrifice be in your presence today as we follow you unreservedly; for those who trust in you cannot be put to shame. And now we follow you with our whole heart, we fear you and we pray to you. Do not let us be put to shame, but deal with us in your kindness and great mercy. (Dn. 3:40-42)
FOLLOW ONE MASTER ONLY
What a sad life does he lead who wants both to please the world and to serve God! It is a great mistake to make, my friends. Apart from the fact that you are going to be unhappy all the time, you can never attain the stage at which you will be able to please the world and please God. It is as impossible a feat as trying to put an end to eternity. Take the advice that I am going to give you now and you will be less unhappy: give yourselves wholly to God or else wholly to the world. Do not look for and do not serve more than one master, and once you have chosen the one you are going to follow, do not leave him. You surely remember what Jesus Christ said to you in the Gospel: you cannot serve God and Mammon; that is to say, you cannot follow the world and the pleasures of the world and Jesus Christ with His Cross. Of course you would be quite willing to follow God just so far and the world just so far! Let me put it even more clearly: you would like it if your conscience, if your heart, would allow you to go to the altar in the morning and the dance in the evening; to spend part of the day in church and the remainder in the cabarets or other places of amusement; to talk of God at one moment and the next to tell obscene stories or utter calumnies about your neighbor; to do a good turn for your next-door neighbor on one occasion and on some other to do him harm; in other words, to do good and speak well when you are with good people and to do wrong when you are in bad company.
Prayer. GRANT, we beseech Thee, Almighty God, that we, who fail through our infirmity, in so many adversities may be relieved by the passion of Thy Son, making intercession for us.
EPISTLE. Isaias 1. 5-10.
In those days Isaias said: The Lord God hath opened my ear, and I do not resist I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded: therefore, have I set my face as a most hard rock, and I know that I shall not be confounded. He is near that justifieth me, who will contend with me? Let us stand together, who is my adversary? let him come near to me. Behold the Lord God is my helper: who is he that shall condemn me?
Lo, they shall all be destroyed as a garment, the moth shall eat them up. Who is there among you that feareth the Lord, that heareth the voice of His servant, that hath walked in darkness, and hath no light? let him hope in the name of the Lord, and lean upon his God.
GOSPEL. John xii. 1-9.
Six days before the Pasch Jesus came to Bethania, where Lazarus had been dead, whom Jesus raised to life. And they made Him a supper there: and Martha served, but Lazarus was one of them that were at table with Him. Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment. Then one of His disciples, Judas Iscariot, he that was about to betray Him, said: Why was not this ointment sold for three hundred pence and given to the poor?
Now he said this, not because he cared for the poor, but because he was a thief, and having the purse, carried the things that were put therein. Jesus therefore said: Let her alone, that she may keep it against the day of My burial. For the poor you have always with you: but Me you have not always. A great multitude therefore of the Jews knew that He was there: and they came, not for Jesus’s sake only, but that they might see Lazarus, whom He had raised from the dead.
Meditation—Mary and Judas
Today the liturgy presents two noteworthy characters who play dissimilar roles in the Lord's passion. One fills us with solace and comfort, the other with uneasiness and wholesome fear. Their juxtaposition produces a powerful effect by way of contrast. The two characters are Mary of Bethany and Judas.
Jesus is in the house of Lazarus, at dinner. Mary approaches, anoints the feet of her Savior for His burial and dries them with her hair. Judas resents her action and resolves upon his evil course. These two persons typify man's relation to Christ. He gives His Body to two types of individuals: to Magdalenes to be anointed, to Judases to be kissed; to good persons who repay Him with love and service, to foes who crucify Him. How movingly this is expressed in the Lesson: "I gave My body to those who beat Me, and My cheeks to those who plucked them. I did not turn away My face from those who cursed and spit upon Me."
The same must hold true of His mystical Body. Down through the ages Christ is enduring an endless round of suffering, giving His body to other Mary’s for anointing and to other Judases to be kissed, beaten, and mistreated. Augustine explains how we can anoint Christ's body:
Anoint Jesus' feet by a life pleasing to God. Follow in His footsteps; if you have an abundance, give it to the poor. In this way you can wipe the feet of the Lord.
The poor are, as it were, the feet of the mystical Christ. By aiding them we can comfort our Lord in His mystical life, where He receives Judas' kisses on all sides-the sins of Christians.
The Gospel account may be understood in a very personal way. In everyone's heart, in my own too, there dwell two souls: a Judas-soul and a Mary-soul. The former is the cause of Jesus' suffering, it is always ready to apostatize, always ready to give the traitor's kiss. Are you full master over this Judas-soul within you? Your Magdalen-soul is a source of comfort to Christ in His sufferings. May the holy season of Lent, which with God's help we are about to bring to a successful conclusion, bring victory over the Judas-soul and strengthen the Magdalen-soul within our breasts.
—Excerpted from The Church's Year of Grace, Pius Parsch
Monday of Holy Week
The Gospel for the Mass gives an account of Judas' character, foreshadowing his act of betrayal.
Spring Cleaning Just as the Hebrews cleaned and swept the whole house in preparation for the Pasch (Passover), so too is there an ancient custom in Christianity that the first three weekdays of Holy Week be a time for the year's most thorough cleaning. Everything is to be scrubbed and polished, and all work is to be completed by Wednesday evening (in time for Tenebrae).
Tenebrae consists of the divine office of Matins and Lauds for Maundy Thursday. It is generally held on the night of "Spy Wednesday" of Holy Week, so-called because it is believed to be the night on which Judas Iscariot betrayed our Lord.
Timeline of Holy Week
· Jesus curses the fig tree. (Mt 21:18-19; Mk 11:12-14)
· Jesus cleanses the temple. (Mt 21:10-17; Mk 11:11; Lk 19:45-46; Jn 2:13-25)
· Parable of the wicked tenants (Mt 21:33-46; Mk 12:1-12; Lk 20:9-19)
· Returns to Bethany at night.
On Monday, Jesus returned with his disciples to Jerusalem. Along the way, He cursed a fig tree because it had failed to bear fruit. Some scholars believe this cursing of the fig tree represented God's judgment on the spiritually dead religious leaders of Israel. Others believe the symbolism extended to all believers, demonstrating that genuine faith is more than just outward religiosity. True, living faith must bear spiritual fruit in a person's life. When Jesus arrived at the Temple he found the courts full of corrupt money changers. He began overturning their tables and clearing the Temple, saying, "The Scriptures declare, 'My Temple will be a house of prayer,' but you have turned it into a den of thieves." (Luke 19:46) On Monday evening Jesus stayed in Bethany again, probably in the home of his friends, Mary, Martha, and Lazarus.
Aids in Battle The Devil fears those who pray.
My dear brothers and sisters not only is prayer very powerful; even more, it’s of the utmost necessity for overcoming the enemies of our salvation. Look at all the saints: They weren’t content with watching and fighting to overcome the enemies of their salvation and with keeping well away from all that could offer them temptation. They passed their whole lives in prayer, not only the day, but very often the whole night as well. Yes, my dear children, we watch over ourselves and all the motions of our hearts in vain, and in vain we avoid temptation, if we don’t pray. If we don’t continually resort to prayer, all our other ways will be of no use at all to us, and we’ll be overcome. We won’t find any sinner converted without turning to prayer. We won’t find one persevering without depending heavily on prayer. Nor will we ever find a Christian who ends up damned whose downfall didn’t begin with a lack of prayer. We can see, too, how much the Devil fears those who pray, since there’s not a moment of the day when he tempts us more than when we’re at prayer. He does everything he possibly can to prevent us from praying. When the Devil wants to make someone lose his soul, he starts out by inspiring in him a profound distaste for prayer. However good a Christian he may be, if the Devil succeeds in making him either say his prayers badly or neglect them altogether, he’s certain to have that person for himself. Yes, my dear brothers and sisters, from the moment that we neglect to pray, we move with big steps towards hell. We’ll never return to God if we don’t resort to prayer.
ST. JOHN VIANNEY
Catechism of the Catholic Church
PART FOUR: CHRISTIAN PRAYER
SECTION ONE-PRAYER IN THE CHRISTIAN LIFE
CHAPTER TWO-THE TRADITION OF PRAYER
Article 2-THE WAY OF PRAYER
2663 In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural context, a language for prayer: words, melodies, gestures, iconography. the Magisterium of the Church has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and catechists to explain their meaning, always in relation to Jesus Christ.
Prayer to the Father
2664 There is no other way of Christian prayer than Christ. Whether our prayer is communal or personal, vocal or interior, it has access to the Father only if we pray "in the name" of Jesus. the sacred humanity of Jesus is therefore the way by which the Holy Spirit teaches us to pray to God our Father.
Prayer to Jesus
2665 The prayer of the Church, nourished by the Word of God and the celebration of the liturgy, teaches us to pray to the Lord Jesus. Even though her prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ. Certain psalms, given their use in the Prayer of the Church, and the New Testament place on our lips and engrave in our hearts prayer to Christ in the form of invocations: Son of God, Word of God, Lord, Savior, Lamb of God, King, Beloved Son, Son of the Virgin, Good Shepherd, our Life, our Light, our Hope, our Resurrection, Friend of mankind....
2666 But the one name that contains everything is the one that the Son of God received in his incarnation: JESUS. the divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: "Jesus," "YHWH saves." The name "Jesus" contains all: God and man and the whole economy of creation and salvation. To pray "Jesus" is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him.
2667 This simple invocation of faith developed in the tradition of prayer under many forms in East and West. the most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, "Lord Jesus Christ, Son of God, have mercy on us sinners." It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light. By it the heart is opened to human wretchedness and the Savior's mercy.
2668 The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive heart, the prayer is not lost by heaping up empty phrases, but holds fast to the word and "brings forth fruit with patience." This prayer is possible "at all times" because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus.
2669 The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps. the stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world.
"Come, Holy Spirit"
2670 "No one can say 'Jesus is Lord' except by the Holy Spirit." Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of prayer by his prevenient grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, especially at the beginning and the end of every important action.
If the Spirit should not be worshiped, how can he divinize me through Baptism? If he should be worshiped, should he not be the object of adoration?
2671 The traditional form of petition to the Holy Spirit is to invoke the Father through Christ our Lord to give us the Consoler Spirit. Jesus insists on this petition to be made in his name at the very moment when he promises the gift of the Spirit of Truth. But the simplest and most direct prayer is also traditional, "Come, Holy Spirit," and every liturgical tradition has developed it in antiphons and hymns.
Come, Holy Spirit, fill the hearts of your faithful and
enkindle in them the fire of your love.
Heavenly King, Consoler Spirit, Spirit of Truth, present everywhere and filling all things, treasure of all good and source of all life, come dwell in us, cleanse and save us, you who are All Good.
2672 The Holy Spirit, whose anointing permeates our whole being, is the interior Master of Christian prayer. He is the artisan of the living tradition of prayer. To be sure, there are as many paths of prayer as there are persons who pray, but it is the same Spirit acting in all and with all. It is in the communion of the Holy Spirit that Christian prayer is prayer in the Church.
In communion with the holy Mother of God
2673 In prayer the Holy Spirit unites us to the person of the only Son, in his glorified humanity, through which and in which our filial prayer unites us in the Church with the Mother of Jesus.
2674 Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son "who still journey on earth surrounded by dangers and difficulties." Jesus, the only mediator, is the way of our prayer; Mary, his mother and ours, is wholly transparent to him: she "shows the way" (hodigitria), and is herself "the Sign" of the way, according to the traditional iconography of East and West.
2675 Beginning with Mary's unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first "magnifies" the Lord for the "great things" he did for his lowly servant and through her for all human beings The second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused.
2676 This twofold movement of prayer to Mary has found a
privileged expression in the Ave Maria:
Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her.
Full of grace, the Lord is with thee: These two phrases of the angel's greeting shed light on one another. Mary is full of grace because the Lord is with her. the grace with which she is filled is the presence of him who is the source of all grace. "Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst." Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is "the dwelling of God . . . with men." Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel's greeting, we make Elizabeth's greeting our own. "Filled with the Holy Spirit," Elizabeth is the first in the long succession of generations who have called Mary "blessed." "Blessed is she who believed...." Mary is "blessed among women" because she believed in the fulfillment of the Lord's word. Abraham. because of his faith, became a blessing for all the nations of the earth. Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God's own blessing: Jesus, the "fruit of thy womb."
2677 Holy Mary, Mother of God: With Elizabeth we marvel,
"and why is this granted me, that the mother of my Lord should come to
me?" Because she gives us Jesus, her son, Mary is Mother of God and
our mother; we can entrust all our cares and petitions to her: she prays for us
as she prayed for herself: "Let it be to me according to your
word." By entrusting ourselves to her prayer, we abandon ourselves to
the will of God together with her: "Thy will be done."
Pray for us sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the "Mother of Mercy," the All-Holy One. We give ourselves over to her now, in the Today of our lives. and our trust broadens further, already at the present moment, to surrender "the hour of our death" wholly to her care. May she be there as she was at her son's death on the cross. May she welcome us as our mother at the hour of our passing to lead us to her son, Jesus, in paradise.
2678 Medieval piety in the West developed the prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns and songs to the Mother of God. But in the Ave Maria, the theotokia, the hymns of St. Ephrem or St. Gregory of Narek, the tradition of prayer is basically the same.
2679 Mary is the perfect Orans (prayer), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus' mother into our homes, for she has become the mother of all the living. We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.
PRAYERS AND TEACHINGS OF THE CATHOLIC CHURCH
The Theological Virtues
The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object. There are three theological virtues: faith, hope, and charity. By faith, we believe in God and believe all that he has revealed to us and that Holy Church proposes for our belief. By hope we desire, and with steadfast trust await from God, eternal life and the graces to merit it. By charity, we love God above all things and our neighbor as ourselves for love of God. Charity, the form of all the virtues, "binds everything together in perfect harmony" (Col 3:14).
Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith "man freely commits his entire self to God." For this reason the believer seeks to know and do God's will. "The righteous shall live by faith." Living faith "work[s] through charity."
The gift of faith remains in one who has not sinned against it. But "faith apart from works is dead": when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.
The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks." Service of and witness to the faith are necessary for salvation: "So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven."
The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity.
Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises and relying not on our own strength, but on the help of the grace of the Holy Spirit.
The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men's activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity.
Christian hope takes up and fulfills the hope of the chosen people, which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the sacrifice. "Hoping against hope, he believed, and thus became the father of many nations."
Christian hope unfolds from the beginning of Jesus' preaching in the proclamation of the beatitudes; they trace the path that leads through the trials that await the disciples of Jesus. Hope is expressed and nourished in prayer, especially in the Our Father, the summary of everything that hope leads us to desire.
We can therefore hope in the glory of heaven promised by God to those who love him and do his will. In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end" and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for "all men to be saved."
Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God.
Jesus makes charity the new commandment. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love." And again: "This is my commandment, that you love one another as I have loved you."
Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: "Abide in my love. If you keep my commandments, you will abide in my love."
Christ died out of love for us, while we were still "enemies." The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself.
The Apostle Paul says: "charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things." "If I . . . have not charity," says the Apostle, "I am nothing." Whatever my privilege, service, or even virtue, "if I . . . have not charity, I gain nothing." Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity."
The practice of all the virtues is animated and inspired by charity, which "binds everything together in perfect harmony. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.
The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion. Love is itself the fulfillment of all our works.
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· Litany of the Most Precious Blood of Jesus
 Thigpen, Paul. Manual for Spiritual Warfare. TAN Books.