LITURGY OF THE WORD

Daily Mass Readings

Tuesday of the Third Week of Easter

Antiphon

Rev 19: 5; 12: 10

 

Sing praise to our God,

all you who fear God, both small and great,

for now salvation and strength have come,

and the power of his Christ, alleluia.

Collect

 

O God, who open wide the gates of the heavenly Kingdom

to those reborn of water and the Holy Spirit,

pour out on your servants

an increase of the grace you have bestowed,

that, having been purged of all sins,

they may lack nothing

that in your kindness you have promised.

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 

Acts 7:51—8:1a

Stephen said to the people, the elders, and the scribes:

“You stiff-necked people, uncircumcised in heart and ears,

you always oppose the Holy Spirit;

you are just like your ancestors.

Which of the prophets did your ancestors not persecute?

They put to death those who foretold the coming of the righteous one,

whose betrayers and murderers you have now become.

You received the law as transmitted by angels,

but you did not observe it.”

When they heard this, they were infuriated,

and they ground their teeth at him.

But Stephen, filled with the Holy Spirit,

looked up intently to heaven and saw the glory of God

and Jesus standing at the right hand of God,

and Stephen said, “Behold, I see the heavens opened

and the Son of Man standing at the right hand of God.”

But they cried out in a loud voice,

covered their ears, and rushed upon him together.

They threw him out of the city, and began to stone him.

The witnesses laid down their cloaks

at the feet of a young man named Saul. 

As they were stoning Stephen, he called out,

“Lord Jesus, receive my spirit.”

Then he fell to his knees and cried out in a loud voice,

“Lord, do not hold this sin against them”;

and when he said this, he fell asleep.

Now Saul was consenting to his execution.

Responsorial Psalm

31:3cd-4, 6 and 7b and 8a, 17 and 21ab

R.    Into your hands, O Lord, I commend my spirit.

 

Be my rock of refuge,

    a stronghold to give me safety.

You are my rock and my fortress;

    for your name’s sake you will lead and guide me.

R.    Into your hands, O Lord, I commend my spirit.

 

Into your hands I commend my spirit;

    you will redeem me, O LORD, O faithful God.

My trust is in the LORD;

    I will rejoice and be glad of your mercy.

R.    Into your hands, O Lord, I commend my spirit.

 

Let your face shine upon your servant;

    save me in your kindness.

You hide them in the shelter of your presence

    from the plottings of men.

R.    Into your hands, O Lord, I commend my spirit.

 

Alleluia

Jn 6:35ab

R. Alleluia, alleluia.

I am the bread of life, says the Lord;

whoever comes to me will never hunger.

R. Alleluia, alleluia.

Gospel

Jn 6:30-35

The crowd said to Jesus:

“What sign can you do, that we may see and believe in you?

What can you do?

Our ancestors ate manna in the desert, as it is written:

    He gave them bread from heaven to eat.”

So Jesus said to them,

“Amen, amen, I say to you,

it was not Moses who gave the bread from heaven;

my Father gives you the true bread from heaven. 

For the bread of God is that which comes down from heaven

and gives life to the world.”

So they said to Jesus,

“Sir, give us this bread always.” 

Jesus said to them, 

“I am the bread of life;

whoever comes to me will never hunger,

and whoever believes in me will never thirst.”

SAINT OF THE DAY

April 20

Saint Conrad of Parzham

(1818 - 1894)

His parents, Bartholomew and Gertrude Birndorfer, lived near Parzham, Bavaria. 

In those days, this region was recovering from the Napoleonic wars. A lover of solitary prayer and a peacemaker as a young man, Conrad joined the Capuchins as a brother. 

He made his profession in 1852 and was assigned to the friary in Altoetting. 

That city’s shrine to Mary was very popular; at the nearby Capuchin friary there was a lot of work for the porter, a job Conrad held for 41 years.

At first, some of the other friars were jealous that such a young friar held this important job. Conrad’s patience and holy life overcame their doubts. 

As porter, he dealt with many people, obtaining many of the friary supplies and generously providing for the poor who came to the door. 

He treated them all with the courtesy Francis expected of his followers.

Conrad’s helpfulness was sometimes unnerving. Once Father Vincent, seeking quiet to prepare a sermon, went up the belltower of the church. Conrad tracked him down when someone wanting to go to confession specifically requested Father Vincent.

Conrad also developed a special rapport with the children of the area. 

He enthusiastically promoted the Seraphic Work of Charity, 

which aided neglected children.

Conrad spent hours in prayer before the Blessed Sacrament. He regularly asked the Blessed Mother to intercede for him and for the many people he included in his prayers. 

The ever-patient Conrad was canonized in 1934. 

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