THE LITURGY OF THE WORD

Daily Mass Readings

Monday of the Thirty-second Week in Ordinary Time

Antiphon

Cf. Ps 88 (87): 3

 

Let my prayer come into your presence.

Incline your ear to my cry for help, O Lord.

Collect

 

Almighty and merciful God,

graciously keep from us all adversity,

so that, unhindered in mind and body alike,

we may pursue in freedom of heart

the things that are yours.

Through our Lord Jesus Christ, your Son,

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

God, forever and ever.

Amen.

Reading

Wis 1:1-7

Love justice, you who judge the earth;

    think of the Lord in goodness,

    and seek him in integrity of heart;

Because he is found by those who test him not, 

    and he manifests himself to those who do not disbelieve him.

For perverse counsels separate a man from God,

    and his power, put to the proof, rebukes the foolhardy;

Because into a soul that plots evil, wisdom enters not,

    nor dwells she in a body under debt of sin.

For the holy Spirit of discipline flees deceit

    and withdraws from senseless counsels;

    and when injustice occurs it is rebuked.

For wisdom is a kindly spirit,

    yet she acquits not the blasphemer of his guilty lips;

Because God is the witness of his inmost self

    and the sure observer of his heart

    and the listener to his tongue.

For the Spirit of the Lord fills the world,

    is all-embracing, and knows what man says.

Responsorial Psalm

139:1b-3, 4-6, 7-8, 9-10

R.    Guide me, Lord, along the everlasting way.

O LORD, you have probed me and you know me;

    you know when I sit and when I stand;

    you understand my thoughts from afar.

My journeys and my rest you scrutinize,

    with all my ways you are familiar.

R.    Guide me, Lord, along the everlasting way.

Even before a word is on my tongue,

    behold, O LORD, you know the whole of it.

Behind me and before, you hem me in

    and rest your hand upon me.

Such knowledge is too wonderful for me;

    too lofty for me to attain.

R.    Guide me, Lord, along the everlasting way.

Where can I go from your spirit?

    From your presence where can I flee?

If I go up to the heavens, you are there;

    if I sink to the nether world, you are present there.

R.    Guide me, Lord, along the everlasting way.

If I take the wings of the dawn,

    if I settle at the farthest limits of the sea,

Even there your hand shall guide me,

    and your right hand hold me fast.

R.    Guide me, Lord, along the everlasting way.

Alleluia

Phil 2:15d, 16a

R. Alleluia, alleluia.

Shine like lights in the world,

as you hold on to the word of life.

R. Alleluia, alleluia.

Gospel

Lk 17:1-6

Jesus said to his disciples,

“Things that cause sin will inevitably occur,

but woe to the one through whom they occur.  

It would be better for him if a millstone were put around his neck

and he be thrown into the sea

than for him to cause one of these little ones to sin.

Be on your guard!

If your brother sins, rebuke him;

and if he repents, forgive him.

And if he wrongs you seven times in one day 

and returns to you seven times saying, ‘I am sorry,’

you should forgive him.”

And the Apostles said to the Lord, 

“Increase our faith.”

The Lord replied, 

“If you have faith the size of a mustard seed,

you would say to this mulberry tree,

‘Be uprooted and planted in the sea,’ and it would obey you.”

SAINT OF THE DAY

November 8

Blessed John Duns Scotus

(1266 - 1308)

A humble man, John Duns Scotus has been one of the most influential Franciscans through the centuries. Born at Duns in the county of Berwick, Scotland, John was descended from a wealthy farming family. In later years, he was identified as John Duns Scotus to indicate the land of his birth; Scotia is the Latin name for Scotland.

John received the habit of the Friars Minor at Dumfries, where his uncle Elias Duns was superior. After novitiate, John studied at Oxford and Paris and was ordained in 1291. More studies in Paris followed until 1297, when he returned to lecture at Oxford and Cambridge. Four years later, he returned to Paris to teach and complete the requirements for the doctorate.

In an age when many people adopted whole systems of thought without qualification, John pointed out the richness of the Augustinian-Franciscan tradition, appreciated the wisdom of Aquinas, Aristotle, and the Muslim philosophers—and still managed to be an independent thinker. That quality was proven in 1303, when King Philip the Fair tried to enlist the University of Paris on his side in a dispute with Pope Boniface VIII. 

John Duns Scotus dissented, and was given three days to leave France.

In Scotus’s time, some philosophers held that people are basically determined by forces outside themselves. Free will is an illusion, they argued. An ever-practical man, Scotus said that if he started beating someone who denied free will, the person would immediately tell him to stop. But if Scotus didn’t really have a free will, how could he stop? John had a knack for finding illustrations his students could remember!

After a short stay in Oxford, Scotus returned to Paris, where he received the doctorate in 1305. He continued teaching there and in 1307 so ably defended the Immaculate Conception of Mary that the university officially adopted his position. That same year the minister general assigned him to the Franciscan school in Cologne where John died in 1308. He is buried in the Franciscan church near the famous Cologne cathedral.

Drawing on the work of John Duns Scotus, Pope Pius IX solemnly defined the Immaculate Conception of Mary in 1854. 

John Duns Scotus, the “Subtle Doctor,” was beatified in 1993.

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