LITURGY OF THE WORD

Daily Mass Readings

Second Sunday of Ordinary Time

Antiphon

Ps 66 (65): 4

 

All the earth shall bow down before you, O God,

and shall sing to you,

shall sing to your name, O Most High!

Collect

 

Almighty ever-living God,

who govern all things,

both in heaven and on earth,

mercifully hear the pleading of your people

and bestow your peace on our times.

Through our Lord Jesus Christ, your Son,

who lives and reigns with you in the unity of the Holy Spirit,

one God, forever and ever.

Amen.

Reading I

1 Sm 3:3b-10, 19

Samuel was sleeping in the temple of the LORD

where the ark of God was.

The LORD called to Samuel, who answered, 

“Here I am.”

Samuel ran to Eli and said, 

“Here I am.  You called me.”

“I did not call you, “  Eli said.  

“Go back to sleep.”

So he went back to sleep.

Again the LORD called Samuel, who rose and went to Eli.

“Here I am, “ he said.  “You called me.”

But Eli answered, 

“I did not call you, my son.  Go back to sleep.”

At that time Samuel was not familiar with the LORD,

because the LORD had not revealed anything to him as yet.

The LORD called Samuel again, for the third time.

Getting up and going to Eli, he said, 

“Here I am.  You called me.”

Then Eli understood that the LORD was calling the youth.

So he said to Samuel, 

“Go to sleep, and if you are called, reply,

Speak, LORD, for your servant is listening.”

When Samuel went to sleep in his place,

the LORD came and revealed his presence,

calling out as before, 

“Samuel, Samuel!”

Samuel answered, 

“Speak, for your servant is listening.”

Samuel grew up, and the LORD was with him,

not permitting any word of his to be without effect.

Responsorial Psalm

Ps 40:2, 4, 7-8, 8-9, 10

R. Here am I, Lord; 

I come to do your will.

I have waited, waited for the LORD,

    and he stooped toward me and heard my cry.

And he put a new song into my mouth,

    a hymn to our God. 

R. Here am I, Lord; 

I come to do your will.

Sacrifice or offering you wished not,

    but ears open to obedience you gave me.

Holocausts or sin-offerings you sought not;

    then said I, “Behold I come.”

R. Here I am, Lord; 

I come to do your will.

“In the written scroll it is prescribed for me,

to do your will, O my God, is my delight,

    and your law is within my heart!”

R. Here am I, Lord; 

I come to do your will.

I announced your justice in the vast assembly;

    I did not restrain my lips, as you, O LORD, know.

R. Here am I, Lord; 

I come to do your will.

Reading II

1 Cor 6:13c-15a, 17-20

Brothers and sisters:

The body is not for immorality, but for the Lord,

and the Lord is for the body;

God raised the Lord and will also raise us by his power.

Do you not know that your bodies are members of Christ?

But whoever is joined to the Lord becomes one Spirit with him.

Avoid immorality.

Every other sin a person commits is outside the body,

but the immoral person sins against his own body.

Do you not know that your body

is a temple of the Holy Spirit within you,

whom you have from God, and that you are not your own?

For you have been purchased at a price.

Therefore glorify God in your body. 

 

Alleluia

Jn 1:41, 17b

R. Alleluia, alleluia.

We have found the Messiah:

Jesus Christ, who brings us truth and grace.

R. Alleluia, alleluia.

 

Gospel

Jn 1:35-42

John was standing with two of his disciples,

and as he watched Jesus walk by, he said,

“Behold, the Lamb of God.”

The two disciples heard what he said and followed Jesus.

Jesus turned and saw them following him and said to them,

“What are you looking for?”

They said to him, 

“Rabbi” — which translated means Teacher —,

“where are you staying?”

He said to them, 

“Come, and you will see.”

So they went and saw where Jesus was staying,

and they stayed with him that day.

It was about four in the afternoon.

Andrew, the brother of Simon Peter,

was one of the two who heard John and followed Jesus.

He first found his own brother Simon and told him,

“We have found the Messiah” — which is translated Christ —.

Then he brought him to Jesus.

Jesus looked at him and said,

“You are Simon the son of John;

you will be called Cephas” 

— which is translated Peter.

SAINT OF THE DAY

January 17

Saint Anthony of Egypt

(251 - 356)

The life of Anthony will remind many people of Saint Francis of Assisi. At 20, Anthony was so moved by the Gospel message, “Go, sell what you have, and give to [the] poor” (Mark 10:21b), that he actually did just that with his large inheritance. He is different from Francis in that most of Anthony’s life was spent in solitude. He saw the world completely covered with snares, and gave the Church and the world the witness of solitary asceticism, great personal mortification and prayer. But no saint is antisocial, and Anthony drew many people to himself for spiritual healing and guidance.

At 54, he responded to many requests and founded a sort of monastery of scattered cells. Again, like Francis, he had great fear of “stately buildings and well-laden tables.”

At 60, he hoped to be a martyr in the renewed Roman persecution of 311, fearlessly exposing himself to danger while giving moral and material support to those in prison. At 88, he was fighting the Arian heresy, that massive trauma from which it took the Church centuries to recover. “The mule kicking over the altar” 

denied the divinity of Christ.

Anthony is associated in art with a T-shaped cross, a pig and a book. The pig and the cross are symbols of his valiant warfare with the devil—the cross his constant means of power over evil spirits, the pig a symbol of the devil himself. The book recalls his preference for “the book of nature” over the printed word. 

Anthony died in solitude at age 105.

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