DAILY CATHOLIC    THANKSGIVING WEEK     November 25-29, 1998     vol. 9, no. 231


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Tuesday, November 24, 1998

      First Reading: Revelation/Apocalpyse 14: 14-19
      Psalms: Psalm 96: 10-13
      Gospel Reading: Luke 21: 5-11

Wednesday, November 25, 1998

      First Reading: Revelation/Apocalpyse 15: 1-4
      Psalms: Psalm 98: 1-3, 7-9
      Gospel Reading: Luke 21: 12-19


      First Reading: Revelation/Apocalpyse 18: 1-2, 21-23; 19: 1-3, 9
      Psalms: Psalm 100: 2-5 and Revelation/Apocalypse 19: 9
      Gospel Reading: Luke 21: 20-28

or the special Mass for Thanksgiving Day with white vestments:

      First Reading: Isaiah 63: 7-9
      Psalms: Psalm 138: 1-5
      Second Reading:Colossians 2: 12-17
      Gospel Reading: Luke 17: 11-19

Friday, November 27, 1998

      First Reading: Revelation/Apocalpyse 20: 1-4, 11-15; 21: 1-2
      Psalms: Psalm 84: 3-6, 8 and Revelation/Apocalypse 21: 3
      Gospel Reading: Luke 21: 29-33

Saturday, November 28, 1998

    Saturday November 27:
    Thirty-fourth and final Saturday in Ordinary Time and
    Observance of the Blessed Virgin Mary on Saturday

    Green or white vestments

      First Reading: Revelation/Apocalpyse 22: 1-7
      Psalms: Psalm 95: 1-7 and 1 Corinthians 16:22 and Revelation/Apocalypse 21:20
      Gospel Reading: Luke 21: 34-36

Observance of the Blessed Virgin Mary on Saturday

          Honoring the Blessed Virgin Mary is a custom first promoted by the Benedictine Monk Saint Alcuin back in the days of Charlemagne (see archives December 23, no. 25 issue, volume 7). He composed different formulas for Votive Masses for each day of the week, with two set aside to honor Our Lady on Saturday. This practice caught on with great enthusiasm and eventually the Mass of the Blessed Virgin Mary on Saturday became the Common of the Blessed Virgin. This Mass was a favorite with retired priests and those whose sight was failing for most had memorized this Mass and were able to say it by heart without having to read the Lectionary or Sacramentary. One reason Saturday was dedicated to Mary was that Saturday held a special meaning in Mariology. First of all, as Genesis accounts for, God rested on the seventh day. In the Old Testament, the Sabbath was Saturday. Jesus, Son of God rested in the womb and then, when He became incarnate, in the loving arms of Mary from birth until she held His lifeless body at the foot of the Cross. Thus the God-head rested in Mary. It was also on Saturday after Good Friday that Jesus gave His Mother a special gift and reward for keeping her faith in His Divinity intact by making an exceptional appearance to her. Thus, because of these reasons, the devotion spread by St. Alcuin and other liturgies that evolved within the Church, Saturday took on a special Marian significance. Saturday took on even more significance in honoring Mary when Our Lady imparted to visionary Lucia in her third apparition at Fatima on July 13, 1917, "Our Lord wishes that devotion to my Immaculate Heart be established in the world. If what I tell you is done, many souls will be saved and there will be peace; the war will end...I ask the consecration of the world to my Immaculate Heart and Communion of reparation on the First Saturday of each month...If my requests are granted, Russia will be converted and there will be peace...In the end my Immaculate Heart will triumph, and an era of peace will be conceded to humanity." As we draw nearer to that wonderful event, it is more important than ever to honor Mary's request on the First Saturday as well as each Saturday that her feast is commemorated in the Church calendar, not to mention responding to her call daily with the Rosary and attending Daily Mass, nourished by her Divine Son present body and blood, soul and Divinity in the Blessed Sacrament. It is in the Mass of the Blessed Virgin Mary where she remains in the background in the liturgy of the Word so that her Divine Son's words and His Presence take the spotlight as He should while Mary remains the chief intercessor before the Holy Trinity as she should and serves as the ideal for all Catholics to strive for, as we should. The Dictionary of Mary states quite succinctly, "Through these liturgical acts, (honoring Mary on Saturday) Christians exalt the person of Mary in the action that renews the sacrifice of Christ and in the action that prolongs His prayer."

SUNDAY, November 29, 1998

      First Reading: Isaiah 2: 1-5
      Psalms: Psalm 122: 1-9
      Second Reading: Romans 12: 11-14
      Gospel Reading: Matthew 24: 37-44

Monday, November 30, 1998

      First Reading: Romans 10: 9-18
      Psalms: Psalm 19: 2-5
      Gospel Reading: Matthew 4: 18-22

Feast of Saint Andrew, Apostle

          A former disciple of Saint John the Baptist, it was the Galilean Saint Andrew who introduced his brother Simon to Our Lord (cf. John 1: 40-42). Andrew first met Jesus when the Messiah was baptized by the Baptizer at the River Jordan. Because he was the first the Greeks called him the "Protoclete" or "first-called." After introducing his brother, whom Jesus called "Simon Cephas" ("Simon Peter") - the rock, both brothers followed Jesus throughout His public ministry. Fishermen by trade, Jesus promised to make them fishers of men: "Come, follow Me, and I will make you fishers of men", (Matthew 4: 19). After the Ascension, Andrew traveled to Scythia and Greece to preach the Gospel. Tradition says he was martyred at Patras, Acaia in southern part of Greece around the year 60. He was crucified on an X-shaped cross which ultimately came to be known as St. Andrew's Cross. In 357 his relics were brought to Constantinople to reside there. It was the beginning of intense devotion to this saint within the Byzantine Church. This great devotion was one reason Pope Paul VI, in an ecumenical gesture, returned the relics to Patras in 1964 after they had resided in Amalfi, Italy since 1208 with Andrew's skull in Rome since 1462. Andrew is the patron saint of both Russia and Scotland where legend persists that Andrew was spirited to both places, as well as Poland, to preach the gospel.

November 25-29, 1998       volume 9, no. 231


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