PROPER READINGS FOR THE MEMORY OF MARY HELP OF CHRISTIANS

Here is the proper of the office readings which I have prepared for the community.  Unfortunately since we are celebrating the 24 as Solemnity in honor of St Dominic, the public readings are suppressed and the Biblical reading from the office of St. Dominic is read instead.

The first selection is from Bl. John Paul II and from Pope Benedict XVI .

24 May
Mary Help of Christians
(Day of Prayer for the Church in China)
Optional memoria
THE OFFICE OF READINGS

THE SECOND READING                                                                                    (RM  nn. 35-37)

A reading from the Encyclical Letter Redemptoris Mater of Blessed John Paul II

The Virgin Mother is constantly present on this journey of faith of the People of God towards the light

At the present stage of her journey, therefore, the Church seeks to rediscover the unity of all who profess their faith in Christ, in order to show obedience to her Lord, who prayed for this unity before his Passion. “Like a pilgrim in a foreign land, the Church presses forward amid the persecutions of the world and the consolations of God, announcing the Cross and Death of the Lord until he comes.” “Moving forward through trial and tribulation, the Church is strengthened by the power of God’s grace promised to her by the Lord, so that in the weakness of the flesh she may not waver from perfect fidelity, but remain a bride worthy of her Lord; that moved by the Holy Spirit she may never cease to renew herself, until through the Cross she arrives at the light which knows no setting.”  The Virgin Mother is constantly present on this journey of faith of the People of God towards the light. This is shown in a special way by the canticle of the Magnificat, which, having welled up from the depths of Mary’s faith at the Visitation, ceaselessly re-echoes in the heart of the Church down the centuries.

When Elizabeth greeted her young kinswoman coming from Nazareth, Mary replied with the Magnificat. In her greeting, Elizabeth first called Mary “blessed” because of “the fruit of her womb,” and then she called her “blessed” because of her faith (cf. Lk. 1:42, 45). These two blessings referred directly to the Annunciation. Now, at the Visitation, when Elizabeth’s greeting bears witness to that culminating moment, Mary’s faith acquires a new consciousness and a new expression. That which remained hidden in the depths of the “obedience of faith” at the Annunciation can now be said to spring forth like a clear and life-giving flame of the spirit. The words used by Mary on the threshold of Elizabeth’s house are an inspired profession of her faith, in which her response to the revealed word is expressed with the religious and poetical exultation of her whole being towards God. In these sublime words, which are simultaneously very simple and wholly inspired by the sacred texts of the people of Israel, Mary’s personal experience, the ecstasy of her heart, shines forth. In them shines a ray of the mystery of God, the glory of his ineffable holiness, the eternal love which, as an irrevocable gift, enters into human history.

Mary is the first to share in this new revelation of God and, within the same, in this new “self-giving” of God. Therefore she proclaims: “For he who is mighty has done great things for me, and holy is his name.” Her words reflect a joy of spirit which is difficult to express: “My spirit rejoices in God my Savior.” Indeed, “the deepest truth about God and the salvation of man is made clear to us in Christ, who is at the same time the mediator and the fullness of all revelation.” In her exultation Mary confesses that she finds herself in the very heart of this fullness of Christ. She is conscious that the promise made to the fathers, first of all “to Abraham and to his posterity forever,” is being fulfilled in herself. She is thus aware that concentrated within herself as the mother of Christ is the whole salvific economy, in which “from age to age” is manifested he who as the God of the Covenant, “remembers his mercy.”

The Church, which from the beginning has modelled her earthly journey on that of the Mother of God, constantly repeats after her the words of the Magnificat. From the depths of the Virgin’s faith at the Annunciation and the Visitation, the Church derives the truth about the God of the Covenant: the God who is Almighty and does “great things” for man: “holy is his name.” In the Magnificat the Church sees uprooted that sin which is found at the outset of the earthly history of man and woman, the sin of disbelief and of “little faith” in God. In contrast with the “suspicion” which the “father of lies” sowed in the heart of Eve the first woman, Mary, whom tradition is wont to call the “new Eve” and the true “Mother of the living,” boldly proclaims the undimmed truth about God: the holy and almighty God, who from the beginning is the source of all gifts, he who “has done great things” in her, as well as in the whole universe. In the act of creation God gives existence to all that is. In creating man, God gives him the dignity of the image and likeness of himself in a special way as compared with all earthly creatures. Moreover, in his desire to give God gives himself in the Son, notwithstanding man’s sin: “He so loved the world that he gave his only Son”. Mary is the first witness of this marvelous truth, which will be fully accomplished through “the works and words” of her Son and definitively through his Cross and Resurrection.

The Church, which even “amid trials and tribulations” does not cease repeating with Mary the words of the Magnificat, is sustained by the power of God’s truth, proclaimed on that occasion with such extraordinary simplicity. At the same time, by means of this truth about God, the Church desires to shed light upon the difficult and sometimes tangled paths of man’s earthly existence. The Church’s journey, therefore, near the end of the second Christian Millennium, involves a renewed commitment to her mission. Following him who said of himself: “(God) has anointed me to preach good news to the poor”, the Church has sought from generation to generation and still seeks today to accomplish that same mission.

The Church’s love of preference for the poor is wonderfully inscribed in Mary’s Magnificat. The God of the Covenant, celebrated in the exultation of her spirit by the Virgin of Nazareth, is also he who “has cast down the mighty from their thrones, and lifted up the lowly, ...filled the hungry with good things, sent the rich away empty, ...scattered the proud-hearted...and his mercy is from age to age on those who fear him.” Mary is deeply imbued with the spirit of the “poor of Yahweh,” who in the prayer of the Psalms awaited from God their salvation, placing all their trust in him. Mary truly proclaims the coming of the “Messiah of the poor”. Drawing from Mary’s heart, from the depth of her faith expressed in the words of the Magnificat, the Church renews ever more effectively in herself the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus.

The Church is thus aware-and at the present time this awareness is particularly vivid-not only that these two elements of the message contained in the Magnificat cannot be separated, but also that there is a duty to safeguard carefully the importance of “the poor” and of “the option in favor of the poor” in the word of the living God. These are matters and questions intimately connected with the Christian meaning of freedom and liberation. “Mary is totally dependent upon God and completely directed towards him, and at the side of her Son, she is the most perfect image of freedom and of the liberation of humanity and of the universe. It is to her as Mother and Model that the Church must look in order to understand in its completeness the meaning of her own mission.”

Responsory:

R/: Blessed is the holy Virgin Mary, and most worthy of all praise;* through her has risen the Sun of Justice, Christ our God, by whom we are saved and redeemed. Alleluia, alleluia.

V/: Let us joyfully celebrate this feast of the Blessed Virgin Mary,* through her has risen the Sun of Justice, Christ our God, by whom we are saved and redeemed. Alleluia, alleluia.

Or                                                                                                                 (Deus Caritas Est,  41)

From the Encyclical Deus Caritas Est of Pope Benedict XVI.

Mary’s greatness consists in the fact that she wants to magnify God

In the Gospel of Luke we find her [Mary] engaged in a service of charity to her cousin Elizabeth, with whom she remained for “about three months” so as to assist her in the final phase of her pregnancy. “Magnificat anima mea Dominum”, she says on the occasion of that visit, “My soul magnifies the Lord”.  In these words she expresses her whole programme of life: not setting herself at the centre, but leaving space for God, who is encountered both in prayer and in service of neighbour—only then does goodness enter the world.

Mary’s greatness consists in the fact that she wants to magnify God, not herself. She is lowly: her only desire is to be the handmaid of the Lord. She knows that she will only contribute to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God’s initiatives. Mary is a woman of hope: only because she believes in God’s promises and awaits the salvation of Israel, can the angel visit her and call her to the decisive service of these promises. Mary is a woman of faith: “Blessed are you who believed”, Elizabeth says to her.

The Magnificat—a portrait, so to speak, of her soul—is entirely woven from threads of Holy Scripture, threads drawn from the Word of God. Here we see how completely at home Mary is with the Word of God, with ease she moves in and out of it.

She speaks and thinks with the Word of God; the Word of God becomes her word, and her word issues from the Word of God. Here we see how her thoughts are attuned to the thoughts of God, how her will is one with the will of God. Since Mary is completely imbued with the Word of God, she is able to become the Mother of the Word Incarnate. Finally, Mary is a woman who loves. How could it be otherwise?

As a believer who in faith thinks with God’s thoughts and wills with God’s will, she cannot fail to be a woman who loves. We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus.

We see it in the humility with which she recedes into the background during Jesus’ public life, knowing that the Son must establish a new family and that the Mother’s hour will come only with the Cross, which will be Jesus’ true hour. When the disciples flee, Mary will remain beneath the Cross; later, at the hour of Pentecost, it will be they who gather around her as they wait for the Holy Spirit.

Responsory:   Lk 1,48-49; cf Psal 17,33

R/: All generations shall call me blessed because he who is mighty has done great things for me. * And holy is his name (T.P. Alleluia).

 V/: God girded me with strength and set me on the heights. * And holy is his name (T.P. Alleluia).

Concluding  Prayer

O God, You chose the glorious Virgin Mary to be our mother and the help of all Christians.  We ask you, that through her prayers,  to strengthen Your Church,  so that she would accept all trials patiently,  and overcome all obstacles through steadfast love, and in so doing, she would could manifest  the truth of Jesus Christ to the world. (We make our prayer)through our Lord,

Morning Prayer

Benedictus ant.   O Mary, you rise like the dawn, alleluia; and bear the new sun, alleluia

 

Evening Prayer

Magnificat ant.  To you we have recourse in our trials, O Mother of God: through you we receive help from the Lord.