THE LITURGY OF THE WORD

Daily Mass Readings

Twelfth Sunday in Ordinary Time

Antiphon

 Cf. Ps 28 (27): 8-9

 

The Lord is the strength of his people,

a saving refuge for the one he has anointed.

Save your people, Lord, and bless your heritage,

and govern them forever.

Collect

Grant, O Lord,

that we may always revere and love your holy name,

for you never deprive of your guidance

those you set firm on the foundation of your love.

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 I

Jb 38:1, 8-11

The Lord addressed Job out of the storm and said:

    Who shut within doors the sea,

        when it burst forth from the womb;

    when I made the clouds its garment

        and thick darkness its swaddling bands?

    When I set limits for it

        and fastened the bar of its door,

    and said: Thus far shall you come but no farther,

        and here shall your proud waves be stilled!

Responsorial Psalm

Ps 107:23-24, 25-26, 28-29, 30-31

R. Give thanks to the Lord, his love is everlasting.

 

They who sailed the sea in ships,

    trading on the deep waters,

These saw the works of the LORD

    and his wonders in the abyss.

R. Give thanks to the Lord, his love is everlasting.

 

His command raised up a storm wind

    which tossed its waves on high.

They mounted up to heaven; they sank to the depths;

    their hearts melted away in their plight.

R. Give thanks to the Lord, his love is everlasting.

 

They cried to the LORD in their distress;

    from their straits he rescued them,

He hushed the storm to a gentle breeze,

    and the billows of the sea were stilled.

R. Give thanks to the Lord, his love is everlasting.

 

They rejoiced that they were calmed,

    and he brought them to their desired haven.

Let them give thanks to the LORD for his kindness

    and his wondrous deeds to the children of men.

R. Give thanks to the Lord, his love is everlasting.

 

Reading II

2 Cor 5:14-17

Brothers and sisters:

The love of Christ impels us,

once we have come to the conviction that one died for all;

therefore, all have died.

He indeed died for all,

so that those who live might no longer live for themselves

but for him who for their sake died and was raised.

Consequently, from now on we regard no one according to the flesh;

even if we once knew Christ according to the flesh,

yet now we know him so no longer.

So whoever is in Christ is a new creation:

the old things have passed away;

behold, new things have come.

Alleluia

Lk 7:16

R.    Alleluia, alleluia.

A great prophet has risen in our midst 

God has visited his people.

R.    Alleluia, alleluia.

Gospel

Mk 4:35-41

On that day, as evening drew on, Jesus said to his disciples:

“Let us cross to the other side.”

Leaving the crowd, they took Jesus with them in the boat just as he was.

And other boats were with him.

A violent squall came up and waves were breaking over the boat,

so that it was already filling up.

Jesus was in the stern, asleep on a cushion.

They woke him and said to him,

“Teacher, do you not care that we are perishing?”

He woke up,

rebuked the wind, and said to the sea, 

“Quiet!  Be still!”

The wind ceased and there was great calm.

Then he asked them, 

“Why are you terrified?

Do you not yet have faith?”

They were filled with great awe and said to one another,

“Who then is this whom even wind and sea obey?”

SAINT OF THE DAY

June 23

Saint John Fisher

(1469 - 1535)

John Fisher is usually associated with Erasmus, Thomas More, and other Renaissance humanists. His life therefore, did not have the external simplicity found in the lives of some saints. Rather, he was a man of learning, associated with the intellectuals and political leaders of his day. He was interested in the contemporary culture and eventually became chancellor at Cambridge. He had been made a bishop at 35, and one of his interests was raising the standard of preaching in England. Fisher himself was an accomplished preacher and writer. His sermons on the penitential psalms were reprinted seven times before his death. With the coming of Lutheranism, he was drawn into controversy. His eight books against heresy gave him a leading position among European theologians.

In 1521, Fisher was asked to study the question of King Henry VIII’s marriage to Catherine of Aragon, his brother’s widow. 

He incurred Henry’s anger by defending the validity of the king’s marriage with Catherine, and later by rejecting Henry’s claim to be the supreme head of the Church of England.

In an attempt to be rid of him, Henry first had Fisher accused of not reporting all the “revelations” of the nun of Kent, Elizabeth Barton. 

In feeble health, Fisher was summoned to take the oath to the new Act of Succession. He and Thomas More refused to do so because the Act presumed the legality of Henry’s divorce and his claim to be head of the English Church. They were sent to the Tower of London, 

where Fisher remained 14 months without trial. Finally both men were sentenced to life imprisonment and loss of goods.

When the two were called to further interrogations, they remained silent. On the supposition that he was speaking privately as a priest, Fisher was tricked into declaring again that the king was not supreme head of the church in England. The king, further angered that the pope had made John Fisher a cardinal, had him brought to trial on the charge of high treason. He was condemned and executed, his body left to lie all day on the scaffold and his head hung on London Bridge. 

More was executed two weeks later. 

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

02/24/24