THE LITURGY OF THE WORD

Daily Mass Readings

Monday 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 2:1-5

When I came to you, brothers and sisters,

proclaiming the mystery of God,

I did not come with sublimity of words or of wisdom.

For I resolved to know nothing while I was with you

except Jesus Christ, and him crucified.

I came to you in weakness and fear and much trembling,

and my message and my proclamation

were not with persuasive words of wisdom,

but with a demonstration of spirit and power,

so that your faith might rest not on human wisdom

but on the power of God.

Responsorial Psalm

PS 119:97, 98, 99, 100, 101, 102 

R. Lord, I love your commands.

How I love your law, O LORD!

It is my meditation all the day.

R. Lord, I love your commands.

Your command has made me wiser than my enemies,

 for it is ever with me.

R. Lord, I love your commands.

I have more understanding than all my teachers

when your decrees are my meditation.

R.  Lord, I love your commands.

I have more discernment than the elders,

because I observe your precepts.

R. Lord, I love your commands.

From every evil way I withhold my feet,

that I may keep your words.

R. Lord, I love your commands.

From your ordinances I turn not away,

for you have instructed me.

R. Lord, I love your commands.

Alleluia

LK 4:18

R. Alleluia, alleluia.

The Spirit of the Lord is upon me;

he has sent me to bring glad tidings to the poor.

R. Alleluia, alleluia.

Gospel

LK 4:16-30

Jesus came to Nazareth, where he had grown up,

and went according to his custom

into the synagogue on the sabbath day.

He stood up to read and was handed a scroll of the prophet Isaiah.

He unrolled the scroll and found the passage where it was written:

The Spirit of the Lord is upon me,

because he has anointed me

to bring glad tidings to the poor.

He has sent me to proclaim liberty to captives

and recovery of sight to the blind,

to let the oppressed go free,

and to proclaim a year acceptable to the Lord.

Rolling up the scroll,

he handed it back to the attendant and sat down,

and the eyes of all in the synagogue looked intently at him.

He said to them,

“Today this Scripture passage is fulfilled in your hearing.”

And all spoke highly of him

and were amazed at the gracious words that came from his mouth.

They also asked, 

“Is this not the son of Joseph?”

He said to them, 

“Surely you will quote me this proverb,

‘Physician, cure yourself,’ and say, 

‘Do here in your native place

the things that we heard were done in Capernaum.’”

And he said,

“Amen, I say to you, 

no prophet is accepted in his own native place.

Indeed, I tell you,

there were many widows in Israel in the days of Elijah

when the sky was closed for three and a half years

and a severe famine spread over the entire land.

It was to none of these that Elijah was sent,

but only to a widow in Zarephath in the land of Sidon.

Again, there were many lepers in Israel

during the time of Elisha the prophet;

yet not one of them was cleansed, 

but only Naaman the Syrian.”

When the people in the synagogue heard this,

they were all filled with fury.

They rose up, drove him out of the town,

and led him to the brow of the hill

on which their town had been built, to hurl him down headlong.

But he passed through the midst of them and went away.

SAINT OF THE DAY

September 2

Blessed John Francis Burté and Companions

(d. 1792 - 1794)

These priests were victims of the French Revolution. 

Though their martyrdom spans a period of several years, they stand together in the Church’s memory because they all gave their lives for the same principle. In 1791, the Civil Constitution of the Clergy required all priests to take an oath which amounted to a denial of the faith. 

Each of these men refused and was executed.

John Francis Burté became a Franciscan at 16 and after ordination taught theology to the young friars. Later he was guardian of the large Conventual friary in Paris until he was arrested and held in the convent of the Carmelites.

Appolinaris of Posat was born in 1739 in Switzerland. He joined the Capuchins and acquired a reputation as an excellent preacher, confessor, and instructor of clerics. Preparing for his assignment to the East as a missionary, he was in Paris studying Oriental languages when the French Revolution began. Refusing the oath, he was swiftly arrested and detained in the Carmelite convent.

Severin Girault, a member of the Third Order Regular, 

was a chaplain for a group of sisters in Paris. Imprisoned with the others, 

he was the first to die in the slaughter at the convent.

These three plus 182 others—including several bishops and many religious and diocesan priests—were massacred at the Carmelite house in Paris on September 2, 1792. They were beatified in 1926.

Born in 1737, John Baptist Triquerie became a Conventual Franciscan. He was the chaplain and confessor of Poor Clare monasteries in three cities before he was arrested for refusing to take the oath. He and 13 diocesan priests were martyred in Laval on January 21, 1794. 

He was beatified in 1955.

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

05/04/24