THE LITURGY OF THE WORD

Daily Mass Readings

Tuesday of the Twenty-second Week in Ordinary Time

Antiphon

Cf. Ps 86 (85): 3, 5

 

Have mercy on me, O Lord, for I cry to you all the day long.

O Lord, you are good and forgiving,

full of mercy to all who call to you.

Collect

God of might, giver of every good gift,

put into our hearts the love of your name,

so that, by deepening our sense of reverence,

you may nurture in us what is good

and, by your watchful care,

keep safe what you have nurtured.

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

1 COR 2:10B-16

Brothers and sisters:

The Spirit scrutinizes everything, even the depths of God.

Among men, who knows what pertains to the man

except his spirit that is within?

Similarly, no one knows what pertains to God except the Spirit of God.

We have not received the spirit of the world

but the Spirit who is from God,

so that we may understand the things freely given us by God.

And we speak about them not with words taught by human wisdom,

but with words taught by the Spirit,

describing spiritual realities in spiritual terms.

Now the natural man does not accept what pertains to the Spirit of God,

for to him it is foolishness, and he cannot understand it,

because it is judged spiritually.

The one who is spiritual, however, can judge everything

but is not subject to judgment by anyone.

For “who has known the mind of the Lord, so as to counsel him?”

But we have the mind of Christ.

Responsorial Psalm

PS 145:8-9, 10-11, 12-13AB, 13CD-14

R. The Lord is just in all his ways.

The LORD is gracious and merciful,

slow to anger and of great kindness.

The LORD is good to all

and compassionate toward all his works.

R. The Lord is just in all his ways.

Let all your works give you thanks, O LORD,

and let your faithful ones bless you.

Let them discourse of the glory of your Kingdom

and speak of your might.

R. The Lord is just in all his ways.

Making known to men your might

and the glorious splendor of your Kingdom.

Your Kingdom is a Kingdom for all ages,

and your dominion endures through all generations.

R. The Lord is just in all his ways.

The LORD is faithful in all his words

and holy in all his works.

The LORD lifts up all who are falling

and raises up all who are bowed down.

R. The Lord is just in all his ways.

 

Alleluia

LK 7:16

R. Alleluia, alleluia.

A great prophet has arisen in our midst

and God has visited his people.

R. Alleluia, alleluia.

Gospel

LK 4:31-37

Jesus went down to Capernaum, a town of Galilee.

He taught them on the sabbath,

and they were astonished at his teaching

because he spoke with authority.

In the synagogue there was a man with the spirit of an unclean demon, 

and he cried out in a loud voice,

“What have you to do with us, Jesus of Nazareth?

Have you come to destroy us?

I know who you are–the Holy One of God!”

Jesus rebuked him and said, 

“Be quiet! Come out of him!”

Then the demon threw the man down in front of them

and came out of him without doing him any harm.

They were all amazed and said to one another,

“What is there about his word?

For with authority and power he commands the unclean spirits,

and they come out.”

And news of him spread everywhere in the surrounding region.

SAINT OF THE DAY

August 30

Saint Jeanne Jugan

(1792 - 1879)

Born in northern France during the French Revolution—a time when congregations of women and men religious were being suppressed by the national government, Jeanne would eventually be highly praised in the French academy for her community's compassionate care of elderly poor people.

When Jeanne was three and a half years old, her father, a fisherman, was lost at sea. 

Her widowed mother was hard pressed to raise her eight children alone; 

four died young.  At the age of 15 or 16, 

Jeanne became a kitchen maid for a family that not only cared for its own members, 

but also served poor, elderly people nearby.  Ten years later, 

Jeanne became a nurse at the hospital in Le Rosais. Soon thereafter, 

she joined a third order group founded by Saint John Eudes.

After six years she became a servant and friend of a woman she met through the third order. They prayed, visited the poor, and taught catechism to children. After her friend’s death, Jeanne and two other women continued a similar life in the city of Saint-Sevran. In 1839, they brought in their first permanent guest. They began an association, received more members, and more guests. Mère Marie of the Cross, as Jeanne was now known, founded six more houses for the elderly by the end of 1849, all staffed by members of her association—the Little Sisters of the Poor. By 1853, 

the association numbered 500 and had houses as far away as England.

Abbé Le Pailleur, a chaplain, had prevented Jeanne’s reelection as superior in 1843; nine years later, he had her assigned to duties within the congregation, but would not allow her to be recognized as its founder. In 1890, 

the Holy See removed him from office.

By the time Pope Leo XIII gave her final approval to the community’s constitutions in 1879, there were 2,400 Little Sisters of the Poor. 

Jeanne died later that same year, on August 30. 

Her cause was introduced in Rome in 1970. 

She was beatified in 1982, and canonized in 2009.

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