Liturgical Year and Liturgy of the Hours :An Historical Sketch of the Divine office

An Historical Sketch of the Divine office

I. Origin

That the first Christian Communities whether at Jerusalem, Antioch, Corinth or elsewhere, were praying communities.

In the Acts of the Apostles there are twenty-six references to prayer but nowhere is it possible to discover a daily "order" or course of prayer.

Ten are concerned with special occasions, such as prayer for Peter when he was in prison (12:5) or the sending of Paul and Barnabas on a mission (13:3) or the appointment of elders (14:23). Two other references call for comment.

1. Acts 4:21-31

. has no Eucharistic content.

. We find the Christians using a psalm

. Community was filled with the Holy Spirit, the house is described as rocking and all began boldly

2. Acts 2:42

. Newly converted Christian remained faithful to the prayers (hai proseuchai)

. What were these "prayers"?

. Listening to the teaching

. Being faithful to the koinonia

. Celebrating the Eucharist

. One action

. In four movements: to use modern terms, the ministry of the word, Eucharist, koinonia, prayer which may have been psalms or intercessions during the Eucharist.

Conclusion

. Eucharistic Celebrations

. Sermons and prayers (cf. Acts 20:7-12)

. Vigils (Acts 12:5; 16:25; 2 corinthians 6:5; 11:27; Ephesians 6: 18)

. We do no know what was their conten t

. There are also of course prayer at the third,sixth and ninth hours (Acts 2:15; 3:1; 10:9; 10:30)

. Though Acts 3: 1 is a reference to, Temple

. Two occasions refer to the prayer of individuals (Peter, Cornelius)

. Philippians 2:6-11; Ephesians 5:14; 1 Timothy 3:16

. Apocalypse

. Ephesians 5: 14-baptismal hymn

. Semitic phrases like Maranatha, Amen

. Acts 20 – various elements, included the Eucharist

. From Pliny's garbled two services, one before dawn (ante lucem) 'when the people sang "antiphonally" (secum invicem) a hymn to Christ as to a god (Carmen Christiquasi deo) and bound themselves by an "oath" (sacramento) not to commit thefts, robbery or adultery.

. Prayer practices of the Jews at the time of Christ, were als.o used by the first Christians.

. Morning and evening the shema ("Hear, 0 Israel, the Lord our God is one God. You shall love the Lord your God with all your heart. . . ") Deuteronomy 6:4-7

. Shemq

. A creed

. Second century BC Daniel, as praying three times a day, the times of the principal acts of worship in the temples.

. Morning and Evening Shema

. Tephilla, the prayer par excellence (Great Benediction) (eighteen by the end of the century)

. Afternoon prayer-3:00 pm

. Tephilla

. Private petitions, intercessins

. Assemble in the synagogue at the times of Temple worship and added scripture reading to the prayers.

. Pattern: Praise- Petition and scripture reading.

. What about psalms?

. At least at the Sabbath assembly Psalms 145-150 were recited.

. Lord's prayer which brings the specifically Christian.

. New Testament

. Proskarterein- Acts 1: 14

. Prayer Service-ordered form of prayer

. First Christian Community-fixed form of prayer

. Three traditional hours of Jewish prayer

. In the time of Christ, there were three hours of prayer in the morning, in the afternoon and in the evening.

. What is new here? One word "Abba"

. Didache (8) Lord Prayer-liturgical conclusion "For yours is the power and the glory for ever and ever', should be said three times a day

. Confess your sins in the assembly (en ekklesia) and do not come to prayer with an evil conscience

. En ekklesia-prayer-meeting were ecclesial

. Three times a day

. Lord's prayer

. Minimum for any and every Christian

II. Development of Public Prayer: Second to fourth centuries

1. Letter of Clement of Rome (AD 96)

. Long intercession made in the eucharist (59-61)

. Dialogue with Trypho of Justin the Martyr

. Cross and the water of purification the people are made a house of prayer and adoration

. Hermas

. Theology of prayer but nothing about hours of prayer

2. 2nd Century

. Clement of Alexandria (died c.215)

. Tertullian (died c.225)

. In addition to morning and evenIng prayer.

. Third, sixth and ninth hours

. Official roman division of the day

. The Basis-saving deeds of Christ.

. To sanctify the hours of the secular day

. Clement-prayer before meals, before sleep at night

. Praise, of psalm and the reading of the scripture

. Christ who is "the choir-leader": all are singing and praising through him.

. Baptismal hymn of Ephesians 5:14

. Phos hilaron (Hail gladdening light) a hymn for evening prayer

. Morning and evening as well as prayer at the third, sixth and ninth hours

. Vocal prayer with hands raised

. Continual paschal celebration

3. Tertullian

. Customary prayers

. Approach of day and the coming of night

. Ligitimis orationibus

. Content of the prayer

. More devout (diligentiores)

. Alleluia psalms (110-113 LXX­ Vulg. )

. Community responding

. Singing the alleluia

. Spiritual sacrifice (Hebrew 13: 15)

. Adorers pray in the spirit (John 4:24)

. The prayer at midnight

. World caught up in the worship of God, cattle, the wild beasts and the birds who make a cross with their wings, giving praise to God.

4. Apostolic Tradition of Hippolytus AD 215

. Prayer both at home and in "church"

. Laity pray at home the first thing in the morning

. Service in the "church"

. Listen to reading from the Bible, to the instructions

. Both readings and prayers, no doubt psalms.

. Agape

. Lamp is brought in

. Prayer of thanks for the gift of light

. Berakah

. Deacon. takes the chalice says one of the alleluia psalms.

. Psalm 115 (LXX - Vulg)

. Alleluia Psalms

. West became the psalms for vespers.

. Most important feature

. Teaching on the meaning of the prayer

. Framework is the paschal mystery

. Night prayer

. Christ's second coming

. At the cockcrow

. The third, sixth and ninth hours

. Evening

. Participating in the redeeming work of Christ.

. Christ was nailed to the cross at the third hour

.Sixth hour marks the beginning of the "great darkness" .

. Ninth hour has the double significance: from the pierced side of Christ there flowed both water and blood and with the sleep of death he introduces the next day and makes an image of the resurrection.

. Both cross and resurrection.

. Night

. Coming of the Lord

. Midnight

. Preparation, anticipation of the parousia

. Matthew 25:6

. Morning prayer (at cockcrow)

. Resurrection of both Christ and Christian

. Hippolytus then gives a quite complete theology of Christian Prayer

. Prayer at midnight was not so demanding when people went to bed just after dusk

. Non-vocalized . Very difficult, just reading a book

. The prayer was also "ritualized"

. Gestures, raising the hands like the orante

. Penitence kneeling. . Husband and wife were both Christian they prayed together.

. Family work ship is than in common now.

. Distinction between the clergy and the laity

. Less clearly defined.

6. The Decian, Valerian and Diocletianic persecutions intervened and a new factor, the prayer of the desert monks, came in the fourth century to modify the pattern of liturgical prayer.

7. St. Cyprian of Carthage (De Oratione Dominica).

. both private & public prayer as well as prayer at certain hours

. evening hour for Christ is the true sun & we pray for the advent (parousia) of the eternal light.

. three hours of prayer during the day; . first two are connected with the Trinity

. last with the Passion.

8. Augustine

. First then our prayer will be that of a friend, an intimate

. petition is made in his [Christ's] words

. mornIng prayer

. Resurrection of Christ . Psalm

. 62 in the Septuagint

. appears early in that office.

. evenIng prayer

. Psalm 140 (141)

. evening sacrifice

. Last Supper

. Calvary

9. Fourth century the practices of the desert monks were affecting church life.

. Pachomius

. communities (coenobia)

. became necessary to organize

. a form of common prayer

. organization of regular hours of prayer . allocation of psalms to them . Finally, institution of the night office known as Vigils

. number of psalms varied from 30 to twelve

. office at cockcrow preceded the now ancient prayer of praise at dawn . regular night office

. recitation of psalter 'in course'

. two main features of the monastic office

. monastic practices came to the West . Cassian (died 435)

. Regula Magistri

. influence on the office of St. Benedict

. Hence two systems of prayer

. cathedral office

. monastic office

. morning and evening prayer

. limited number of psalms of hymns . reading' prayers

. night office

. psalms' in course'

. extended use of psalms in morning & evening

. regular course of the reading of the Bible

. the lectio continua

. Terce, Sext None incorporated into the daily course

. institution in Bethlehem . Prime, an office between morning prayer and Terce.

. the whole system devised for a stable community

. monastic office

. exerted its influence on the 'cathedral' office

. both the daily course of offices

. regular recitation came to be accepted as the Divine Office or the prayer of the Church.

10. St. Basil

. mixed community

. people (laos)

. clerical-lay body forming the bishop'sfamilia

. go to church to keep vigil

. first prayers a penitential kind

. responsorially divided prayers

. meditation on the scriptures

. dawn, morning office which included Psalm 50

. Psalms 148-150 were also sung

11. Fullest description of the offices found a little later in the travelogue of the loquacious nun

. Egeria

. attending were ascetics (male and female)

. morning & evening prayer . cathedral type

. vigil service before dawn by ascetics

. morning prayer followed

. crowds were present

. assembly sang the matutinos hymnos . bishop with the clergy

. lead prayers

. office ended with the dismissal

. all coming to kiss the bishop's hand . very solemn and attended by all

. psalms sung from Psalms 62 & 148-150

. Orthros

. Gloria in excelsis

. evening the psalmi lucernares

. Psalm 140, Phos hilaron was sung . intercession led by a deacon responded to by boys with Kyrie eleison

. On Sundays short vigil office at cockcrow

. solemn proclamation by the bishop of the gospel of the resurrection.

12. By the end of the fourth century morning & evening prayer attended by the clergy & at least the devout laity had become customary. Augustine speaks of his mother Monica going to church twice a day morning and the evening.

. devout Christian

. like an ant runs to church to pray

. There was prayer in the morning and evening and Ambrose frequently exhorted the people to attend.

. reading of the beatitudes

. morning prayer include.d Psalm 50 and Psalms 148-150.

. Evening prayer was sung at the lighting of the lamps

. lucenarium 'the evening sacrifice' . Psalm 140

. Deus creator omnium, composed by Ambrose

. mid-day Psalm 118

. night office when there were readings

. popular vigils or solemnes pernoctationes

. end of the fourth century

. Niceta of Remesiana author of the Te Deum

. De Vigiliis & De Psalmodiae bono . bishop of this small town now in Yugoslavia

. people to attend week-end vigils consist of 'prayers, hymns and readings'.

. gives is information canticles

. Exodus 15: Iff; Deuteronomy 32:1­-44; 1 Samuel 2:1-10; Habakkuk 3; Johan 2:3-10; Isaiah 26:9ff

. Canticle of the Three Young Men

13. Spain and southern Gaul

. end of the fifth century .morning and evening prayer were prayer of the church.

. services were short

. morning prayer Psalms 148-150

. reading

. homily

. Synod of Vaison

. Kyries

. office ended with a collect and the Lord's prayer blessing when a Bishop was present.

14. In Rome early fifth century Popes (Xystus III and Leo I) monastic groups to take over the office in the great basilicas though the clergy were required to take part in morning and evening prayer.

. no mention of the people . intercessions

. reading

. end of the fifth century

. main lines of the prayer of the church are clear

. it consisted of morning and evening prayer

. Constitution of the Liturgy (89, a) calls the two focal points of the Daily Office

. office of 'Vigils'

. every night very large quota of psalms' - 36 in the Regula Magistri!

. regular Bible reading

. offices of Prime, Terce, Sext, None and Compline whole day was covered.

. gospel injunction to pray always

. offices of morning & evening prayer celebrated by bishop's familia

. by ascetics, virgins, widows and other devout laity.

Ill. The Divine Office in the early Middle Ages

. pressure on clerics to celebrate all the hours

. monasticization of the prayer of the church

. the clerics of Rome for instance resisted attempts to get them to celebrate Vigils

. office of the Roman Basilicas

. whole psalter was recited every week

. provided psalms for Lauds, for example: Psalms 1-108 were allocated to Vigils and Psalms 1 09-14 7 to Vespers

. daily vigil office

. twelve psalms

. four lessons in winter (three in­ summer)

. Sundays eighteen or even (twenty-four) psalms over three nocturnes, nine lessons with nine responsories

. festal days nine psalms (three to each nocturn) nine lessons eight responsories, ninth being replaced by the Te Deum

. Lauds four psalms, one canticle psalms, 148-150

. Benedictus

. Vespers five psalms

. Magnificat Psalm 118

. for Terce, Sext and None

. ended with preces

. Lord's Prayer

. no opening versicles and responses, no hymns, and no chapter.

IV. The Office of the Rule of St. Benedict

. Ordo psallendi

. Benedict's office shorter than the Roman

. twelve psalms at Vigils, only four at Vespers and at Compline three.

. when dawn comes early, the scripture readings were reduced

. missing portions read in the refectory second nocturn one short reading

. Sundays festivals additions three canticles, four lessons from the New Testament

. whole concluded with the Te Deum

. the chanting by the abbot of a gospel passage

. Lauds on Sundays was long

. Psalm 66 three psalms (one the classical 50), Benedicite, Psalms 148­

150.

. reading (short to be said by heart)

. responsory, versicle, Kyrie eleison Lord's prayer collect

. Benedict kept the psalter over the week .

. Prime Psalms 1-19

. Psalms 118 Terce, Sext & None on Sundays Mondays & for the rest Psalms 119-127 for Vespers

. use of psalms for certain hours on account of their appropriateness.

. Psalms 117, 62, 5, 35, etc. to Lauds

. community that lived by the rhythm of an agricultural society

. were now 2 models of the Divine Office in existence, the Roman­ basilica that of St. Benedict's Rule

. Gregory the Great

. office of the rule St. Augustine brought to England

. Benedictine office exerted its influence was celebration

. Benedict gave a community responsible for the recitation of all the hours from Vigils to Compline in one day.

. their example affected practice in other and different places

. Gaul

. episcopal city

. communities to undertake the whole course of daily prayer

. England, played a significant role

. cantilena romana should be the practice of the Anglo-Saxon church

. Boniface took to Germany

. Chrodegang ofMetz, a relative of Pepin's

. brought into existence his' canons'

. Pepin,Boniface and Chrodegang shows that the history of the Divine Office is very much a history of its celebration.

. solitary priest could not recite the office in the eight century and in the eleventh communities of priests were formed to maintain a regular life of which celebration of the Divine Office was an essential

. Charlemagne by legislation by pressure on bishops and synods impose liturgical uniformity

. all candidates for ministry

. chant for both the Mass and the office

. what then was this office that Charlemagne sought to impose

. Sunday Vigils eighteen psalms twelve lessons, daily Vigils, twelve psalms, three lessons

. hour preceded by the versicle response Venite

. Lauds adds a short reading a collect

. Prime had monastic office: Kyries, the Lord’s prayer, the creed, the

Miserere (Psalm 50) fixed collect

. Vespers same addition of preces

. compline four psalms Nunc dimittis

. this office that became the office of the Roman rite until the reform of 1911.

IV. The Formation of the Breviary

. there was a growing tendency to insist on the private recitation of an hour by an individual monk or cleric

. two factors' breviary' first, fact choir books, regularly noted for singing, secondly two to three hundred folios

. formation of 'breviaries' from changed life of the church

. smaller communities of clerics canons regular

. needed a guide

. a clear 'order of service'

. the collectary contained certain texts for the celebrant and others that it is not easy to account for: e.g. whole offices that seem to have been models to indicate the succession of texts for other occasions.

. an ordo 'indicating incipits '

. Breviarum sive ordo officiorum per totamanni decursionem

. is no doubt the origin of the word 'breviary' used for the book containing the whole office

. formation of the breviary all

. to insert the full texts

. three lectionaries: the scriptural, the patristic and the hagiographical

. were far longer than those of the breviaries that came into use in that abbreviation

. weakest element was a great variety of antiphons

. variety of collects to be brought about the elimination

THE VARIOUS LITURGICAL HOURS

1. Introduction to the Whole Office

3 elements

a) The versicle the gesture that accompanies it.

b) The invitatory antiphon may be repeated after each strophe of the invitatory psalm.

c) The invitatory psalm 94, 99, 66

Some pointers:

i. Invitatory invites the faithful to sing praises to God, hear his voice, look forward to rest

in the Lord.

ii. Invitatory much better in responsorial fashion i.e. Psalm can be read by one person.

iii. Can be omitted.

iv. Various ways' of varying invitatory antiphon according to the liturgical days.

2. Lauds

The most important parts of the office, since they envelop the whole day, the two hinges.

The Lauds: Dawn symbol of the resurrection of Christ-sun, triumphant hour which looks to the future, missionary overtones (Benedictus the rising sun, the mission of John the Baptist) consecration of the whole day.

Structure:

a) Hymn can be popular

b) Antiphons gives the tone musically can be repeated in each strophe

c) Psalms Psalm 1 Morning Psalm,

Canticle from Old Testament

Psalm 2 Praise Psalm 148 even 145-150

d) Collects ancient monastic tradition

e) Readings one year cycle never from the Gospels

f) Responsory from Old Testament sung formerly but retained now for recitation

g) Benedictus the Gospel of the Hours hence the gesture of standing and sign of the cross the future and dawn of salvation

h) Intercessions consecrate the day, "confession," unlike the mass player of the faithful this one is addressed to God and not to the community.

i) The Ou Father Tertulian (third century) 3x a day

j) The Concluding Prayer same as Mass

k) Dismissal different when there is a minister and when there is none

3. The Vespers:

The setting of the sun, corresponding to the Hour of the Vespers, symbolizes the will and testament of Christ by the institution of the Eucharist at the evening meal, and his death on the cross at "the hour" of. the enemies of Jesus and the powers of darkness (Lk 22:53), while the sun was hidden. (Lk 23:44). It is the Hour of sacrifice (Ps 140:2) of the Eucharist i.e. thanksgiving for all the gifts received during the day.

Structure:

a) Hymn

b) Antiphons

c) Psalms: Psalm 1

Psalm 2 may be Qne Psalm divide into 2 sections

Collect

Canticle from the New Testament hence the order

d) Readings

e) Responsory

f) Magnificat prophetic, thanksgiving for the Divine promises already brought about

g) Intercessions stress on thanksgiving, intention for the departed which replaces the fidelium which formerly concluded all the Hours of the Office.

h) The Lord's Prayer

i) Concluding Prayer

j) Dismissal

2. Lauds and Vespers

Lauds as morning prayer and Vespers as evening prayer are the two hinges on which the daily Office turns; hence they are to be considered as the chief Hours and are to be celebrated as such. Their public' and common celebration should be encouraged especially among those who lead a common life. The recitation of these prayers is also recommended for the individual faithful who are not able to participate in a common celebration.

LAUDS VESPERS

1. Introd. Verse - Glory be.

2. Suitable hymn

3. Psalmody

a. morning psalm a. psalm suited to the hour

b. 0.T. canticle b. psalm suited to the hour

c. psalm of praise c. canticle from the Epistles or Apoc

4. short or long reading according

to the liturgy day, season or feast

(a short homily may be added).

5. There may be: a short silence

a responsorial psalm

or appropriate song approved by episcopal oonferenoe

6. Gospel canticle with antiphon.

Benedictus Magnificat

7. Prayers

consecrating the day prayers of Intercession

and its work to God

8. The "Our Father"recited by all

9. Concluding Prayer

for ordinary ferial days it is found

in the Psalter: for the other days In the Proper.

10. Dismissal as at Mass if a priest or deacon is present (greeting + blessing). Otherwise the celebration is concluded with; "May the Lord bless us…

Pointers:

i. Appreciating the Psalms

a) Spoken to me not only to hear it but to say it to God

b) Belongs to' the Old Testament Messianic, historical, royal, sapiental (alphabetical order), praise, thanksgiving, lamentations (individual or national)

c) It speaks about Christ

d) Christ himself speaks

e) The voice of the bride of Christ

f) The Titles - literal content

g) Phrase form OT or Fathers indicates the Christological aspect.

h) Collect concise Summary of the principle themes. Play on words.

i) Antiphons- points to literary genre or emphasize a thought of particular importance.

j) Omissions - verses that express violence, curse, and Psalms 57, 82 and 108

k) Ways of recitation Alternating, Meditative, Responsorial, Chanting.

Other matters:

1. Silence: Before and after the Psalm, after the reading or responsory too long or short.

2." Gestures: Sign of the Cross at the beginning of the Hours and for the Benedictus and Magnificat; standing for two Gospel Canticles, for the hymn and for short (responses; sitting is the normal posture to the readings. The rest according to local custom like bowing during Glory be, The leader assumes certairi posture like standing up during the leading of the antiphon.

3. Ways of reciting the antiphons and the intercessions.

4. Readings how to end and the two year cycle lectionary .

5. Gloria Patri 2 ways

6. Feast and Memorials of the Blessed Virgin and the saints

7. Solemn celebration of Lauds and Vespers (Principle of Progressive Solemnity)

8. Joining the Lauds and Vesper with the Mass

9. Role of the ministers - introductory verse, begin the Lord's prayer, greet, bless and dismiss the people. Lector reads and cantors lead the chant.

1O. Compline same except for a brief examination of conscience and Marian Antiphon "at the end.

3. The Office of Readings

The purpose of the Office of Readings is to be present to the people of God, and particularly to those who are consecrated to God in a special way, a more extensive meditation on Holy Scripture and on the best writings of spiritual authors. Priests especially should explore these riches. They will then be able to teach everyone the word of God they themselves have received and make their doctrine "the food of the people of God".

Prayer should accompany the reading of sacred scripture to make it a conversation between God and man. Thus the Office of Readings consists in psalms a hymn, a collect and other formulas, and has the character of true prayer.

Except for those who by particular law must preserve the character of nocturnal praise, the Office

of Readings may be recited at any hour of the day, or even in the night hours of the preceding day, after Vespers.

Office of Readings

1. Introd. Verse (if 1st hour: Invitatory)

2. Hymn

3. Psalmody (three psalms or sections of longer psalm)

Ps and Ant.: proper on solemnities and feasts, octave of Easter and Christmas, on Sundays and ferial days: ps. and ant. are taken from the current Psalter. On memorials of saints also from the current psalter unless these are proper.

4. A versicle is normally said between the psalmody and the readings.

5. The Readings

a. from the Scriptures: normally from the-Proper of the Season; on solemnities and Feasts from the

Proper or Common.

b. from the Church writers or it is hagiographical taken from the Liturgy of the Hour, or from the

Optional Lectionary

6. A Responsory is said after each reading.

7. Te Deum is said on Sundays outside Lent. Octave days of Easter and Christmas, solemnities and feasts.

8. Conclusion: Proper prayer of the day and: Benedicamus Domino - Deo Gratias.

4. Vigils

From the Paschal Vigil, celebrated by the whole Church, the custom grew in different Churches of

beginning certain solemnities with a vigil, especially Christmas and Pentecost. Wherever it is fitting to celebrate vigils for other solemnities and pilgrimages, the general norms for the celebration of the word of God should be observed., In the Roman Rite, out of consideration especially for those engaged in apostolic work, the Office of Readings is always of the same length. Those who wish to adhere to the tradition of marking the vigil of a Sunday, solemnity or feast with a more extended celebration should proceed in the following way:

1. The Office of Readings as in The Liturgy of the Hours as far as the readings inclusively.

2. Before the Te Deum; Canticles may be added from the Appendix.

3. Reading of a Gospel Passage; followed if desired by a homily. On Solemnities and Feasts taken from Lectionary of the Mass. On Sundays from "Appendix. "

4. Te Deum

5. Prayer

5. Terce, Sext, None, or the Middle Hour

In imitation of the Apostolic Church and from the earliest times, Christians "in their private devotions have, even in the midst of their work, dedicated various moments to prayer throughout the course of the day.­

Liturgical 'custom in both East and West has especially retained Terce, Sext and None, principally because these hours commemorated the events of our Lord's Passion and the first preaching of the Gospel. Vat. II decided that the little Hours of Terce, Sext, None should be preserved in choir. This is also recommended for everyone, especially for those who take part in retreats and pastoral gatherings. At least one of the Hours is to be celebrated by those who do not say all three, so as to preserve the tradition of praying in the middle of the day's work.

­

TERCE, SEX! AND NONE OR THE MIDDLE HOUR

1. Introd. Verse - Glory - Alleluia (except in Lent)

2. Hymn corresponding to the Hour .

3. Psalmody Vary according, to the liturgical day,

4. Short Reading season or feast.

5. Versicle RI Deogratias

6. Prayer

7. Benedicamus Domino

Those who say only one Hour use the current psalmody, those who say two or three hours use the current psalmody for one, and the complementary psalmody for the others.

The current psalmody (Ps. + Ant) as taken from the current Psalter. On Solemnities, during the Paschal Triduum and on octave days of Easter, proper antiphons are said with the three psalms chosen from the. complementary psalmody. If special psalms are to be used or if a solemnity occurs on a Sunday, the psalms are taken from the Sunday of Week I.

6. Compline

Compline is the final prayer of the day to be said before going to bed even if this is after midnight.

1. Introd. verse - It is praiseworthy to follow the introductory verse with an examination of conscience. In common recitation it is made in silence or inserted into one of the penitential acts given in the Roman Missal.

2. Suitable hymn

3. Psalmody - each day has its own psalms but it is always permissible to substitute these psalms with the Sunday psalms on weekdays. This is particularly helpful for those who may went to recite Compline from memory.

4. Short reading and responsory "In manustuas"

5. Gospel canticle "Nunc Dimittis" with its ant.

6. Concluding prayer as in the Psalter

7. Blessing: "Noctem quietam."

8. One of the ant. of the Bl. Virgin Mary in Eastertide always: Regina Coeli.

7. The Way of Joining Hours of the Office with Mass or Among Themselves.

A liturgical Hour celebrated in common may be joined more closely with mass, provided that they are both of the same Office. If immediately proceeding the Mass.

Introd. Verse Hymn or Entrance Song and Greeting

Psalmody (no penitential rite, no Kyrie)

(Gloria) Collect of Mass

Liturgy of the Word

Prayer of the faithful of the Mass

After communion; Benedictus with its antiphon.

Post Communion, etc.

If a middle hour or Vespers follow Mass" the Mass is celebrated in the usual way as far as the post communion prayer inclusively. Then Introd. verse - and psalmody followed immediately by Magnificat with its ant. followed immediately by the concluding prayer and the blessing of the people.

Except in the case of Christmas night, the joining of Mass with the Office of Readings is usually excluded. If necessary, the Mass starts immediately after the second reading with its responsory, with the "Gloria" or the prayer of the Mass.

If the Office of Readings is said immediately before another Hour of the Office, then a hymn fitting to this Hour may be used to begin the Office of Readings. The prayer and conclusion of the Office of the Readings and the introd. verse with the Gloria Patri of the succeeding Hour are ommitted.

4. Why the Particular Hours? Historical Background

There is only one way of understanding how such precept can be fulfilled: if the entire life of the saint is a single. unbroken prayer and if part of this prayer in the stricter sense and made at least three times a day, as demonstrated by Daniel who prayed 3x a day despite of the peril threatening him or by Peter who went up on the roof at 6th hour to pray and in a vision saw a cloth, suspended from its four corners, being let down from heaven. This was the second of the 3 prayers of which David speaks (Ps 54:17-18), the 1st being: In the morning you hear my voice, in the morning I make ready for you and abide in watchfulness (Ps 5:4), and the last of the 3 being referred to in the words: My uplifted hands ,as in theÿÿÿÿÿÿng sÿÿÿÿfice (Psÿÿÿÿ:2).ÿÿut even the night we do not alÿÿÿÿto pass withouÿÿÿÿayerÿÿsince David ÿÿÿÿ (Ps 118:62): In the midst of the night I arise and give thanks to you for your just decrees, and Paul according to the Acts, prayed in the night with Silas and praised God, so much so those in prison listened to him {Origen, De Oratione 12 (PG 11:452-53)}

Pray at the 3rd hour and praise God...For this hour Christ was seen to be nailed to the wood... Pray also at the 6th hour, for when Christ was nailed to the wood of the cross, the day was interrupted and which darkness fell. At this hour, therefore, there is to be mighty prayer in imitation of the voice of him who prayed and who cast darkness on the whole creation because the unbelieving Jews. There is also to be intense prayer and great praise at the 9^th hour, so as to imitate the way in which the souls of the just praise God who does not deceive but remembered his holy ones and sent his Word to enlighten them. ' At this hour Christ side was pierced and poured out of the water and blood; he shed his light on the rest of the day and brought it to its evening.

The ancients who passed the tradition on to us have taught us that at this hour all creation rests for a moment in order to praise the Lord; the stars, the trees. The heavens stop for a moment, and the whole army of angels that serve God praise Him at this moment in union with the souls of the just. (Hippolytus , Traditio Apostolica)