liturgy of hours

8/4/2019 Liturgy of Hours

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As the week and the year, so the day is

sanctified by recurring prayer as Jesus taught

us: Lk 18:1

The Church has been faithful to this command

of the Lord; Heb 13:15 Consecrates to God the whole cycle of the

day and night


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Praise of God is a duty to be carried

outWhat distinguishes the L.H. from theLiturgical celebration is that it isdistributed through the whole day thuscreating privileged moments during

the day.The term Breviary has beenabandoned now in the present context


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I. HOURS OF PRAYERLiturgy of the Hours has its

origin in the spiritual ideal ofceaseless prayer that is set

before us by the NewTestament, setting aside time

for prayer.


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1. Jewish Prayer Christian worship is a break from theliturgy of the temple and observance of the

old law. But there was a continuity in the hours ofprayer, pattern of prayer.

Early Christian Communities were fromJewish communities


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Bible was constantly read andmeditated

it was in the frame work of Jewish

prayer life that Christ and the apostlesdid their praying.

Jewish prayer followed two rhythmsthat differed in origin and kind butnonetheless finally fused into one.


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a. one rhythm was based on theprescription in Deuteronomy:Morning and Evening; when lie down

and when you rise ....(Deut 6:4; see 6:7;11:19).

- choice of time was based on the

Rhythm of life: Retiring and RisingRhythm of nature: nightfall and

dawn.


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b. The Second was a system of prayingthree times during the day. Book of Danielspeaks of it in 3rd century before Christ.

(Dan 6:11, see 14). Book of Judith (9:1; 12:5-6; 13:3). Ps 55:16-17.

- Jews had also the practice of saying

the prayer called Tephillah which becamethe 18 blessings. It was a practice in thePharisaic circles. It was connected with the

liturgy of the temple.


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- with morning and evening sacrifice:Ex 29:30-31, 1 Chr. 16:40; 23:30; 2 Chr.13:11; 2kgs 16:15; Ezra 9:4, Dan 9:21)

- The evening sacrifice was graduallybrought to 9th hour (3 pm).

- Offering of sacrifice wasaccompanied by singing of Ps byLevites


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- Certain Psalms were linkedwith particular days.

- A lot of people took part in it.Sir 50:1-21, Lk 1:10-21, Acts 3:1

- Those far away from Jerusalemcame together in the Synagogueto pray at the same time.


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- Those could not be present prayedat home e.g. Cornelius Acts 10:3-30.

- We have the example of Jesus

attacking those praying outside to benoticed by others, those whopretended....

- There was also a prayercorresponding to the closing of the

temple gates.


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- Other moments of prayer were observed oncertain fast days or feast days, at least in devoutcircles.- The ideal of more frequent prayer and ofalmost constant meditation on the law wasrepeatedly set before the minds of fervent Jews bythe Psalms, esp. Ps 119.- The psalms exerted an influence on thespirituality of the people ofIsrael that extended far

beyond the matter of ritual prayer. They were alsothe object of religious teaching and personalmeditation.- It was out of this praying people Jesus Christ

emerged.


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2. The Example of the Prayer of Jesus- Jesus was faithful to the religiouspractices of his fellow Jews.

Lk 4:16, Mk 1:21

- He alluded to the prayer of the

ninth hour probably in the parable ofthe Pharisee and the tax collection Lk18:9-14.


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- he also criticized the pharisees forpraying in public (Mat. 6:5).

- He recited the traditional blessings

addressed to God at mealtimesMat14:19; 15:36). The last supper Mat26:26, and the supper at Emmaus Luke

24:30,- He also sung hymns with hisdisciples (Matt 26:30.


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- The gospel frequently tell us ofoccasions when Jesus went apart from thecrowd in order to pray. So we see that the

prayer life of Jesus went much beyond what was then generally customary. (J.Jeremias)

- this point is constantly emphasizedby Luke. - Evangelist of prayer.

Prayer of Jesus, prayer of Mary, Prayer ofChristian community


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-Mark 1:35-36in Simons houseLuke 5:16 Cure of a leper

- Mark 6:46 after multiplication of theloaves, he sent the crowds away and ..

- Mathew 14:23-25

- Luke 6:12 Before the appointment ofthe 12

- Mark 9:37 Exhortation to pray beforethe appointment of the 12


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Lukes tells us about Jesus prayer in connectionwith the transfiguration 9:28-29, 18; 11:1

- the wortk of each day was closely bound up

with his prayer - indeed flowed from it.- He showed that prayer was the soul of hismessianic ministry and Paschal death.

- at his agony he was requesting his men tofollow him in prayer; Mk 14:38, Mt 26:41, Luke22:40-46, watch and pray Luke 21:36, Mk 13:33,pray and not to lose heart Lk 18:1


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3. The Ideal of the ApostolicCommunity: Ceaseless prayer

The followers of Jesus continued toattend the temple regularly. Lk 1:9-22;24:53, he also shows how the newbelievers day by day, attending the

temple together (Acts 2:46)Luke begins and ends his gospel in thetemple.


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temple courtyard a place ofApostolic preaching; Christ is LordActs 5:42, 21:27

Peter healed the crippled beggar atthe beautiful gate Acts 3:1-2

The early christians were faithful tothe 3 moments of daily prayer

Didache: faithful pray 3 times


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Christians were not exactly satisfied withthese traditional liturgical practices.

Peter went up to the roof at about thesixth hour in order to pray Acts 10:9, this

was not one of the usual times for Jews to

pray.On several occasions the Acts mentionsprayer at night, acts 12:5-12, Acts 16:25.


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These scattered indications do not,however, suffice to make clear the newdimensions of Christian prayer.

there were two ideals in particular thatthis prayer was to meet: it was to be anexpression UNANIMITYand it was to beCONSTANT and PERSEVERING.Unanimous: this is a word Luke usesoften in connection with prayer (Acts 1:14;2:46;4:24), and Paul uses it as well (Rom

15:6)


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Unanimity existed even when theywere not assembled; they were of one

mind and heart, Acts 4:32Constant and Persevering

The small group of Mary and disciplesremained in the upper room devotedthemselves to prayer Acts 1:14.


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This was seen again when the communitywas expanded after Pentecost Acts 2:42It was an idealized Church - was

important for the later Christiangenerations in their concerns for theapostolic life, that is, for the imitation ofthe community described in the acts of

the apostles.St. Paul too exhorted his readers topersevere in prayer. Rom 12:12, Eph 6:18,

Col 4:2


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Not merely being faithful to the hoursof prayer but pray constantly 1 Thes

5:17, at all times Eph 6:18; Col 4:2.He prays night and day, 1 Thes 3:10, 2Thes 1:11

He sets out a spiritual programmewhich Xtians would henceforth seemsto carry out.


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4. The Hours of Christian prayer and theirsymbolism in the Church of the ThirdCentury

y The Church of the first half of the thirdcentury was characterized by an intensespiritual fervour.y this is evidenced by the advice on prayerthat has been preserved in the writings of fiveChristian authors.y Stomata of Clement of Alexandria(211/215


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y The books on prayer and fasting byTertullian (220)

y Apostolic Tradition of Hippolytus

of Romey On prayer by Origen of Alexandria233-234

y On the Lords prayer by St.Cyprian, bishop of Carthage,composed probably in 250


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y All these teachers emphasize thecommand given by both the Lord andPaul that Christians must prayuninterruptedly.y All these writers agree, however, thatif prayer is to be ceaseless there must beset times for prayer.

y By now Rome had the practice ofpraying at 3,6,9 hours.y These hours are not to be connected

with the Jewish timings.


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y According to Tertullian, they arehours that stand out most in human life,since they divide up the day and establishrhythm of business and are signaled bybells.3rd hour spirit was poured out on apostles

6th hour vision at the prison of Joppa9th hour Peter healed the crippled


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y

Snatch a moment from our business sothat we may fulfill the duty of prayery Other writers have put two timings:namely morning and evening.y Hippolytus speaks of prayer at two moretimes: at midnight and at cock crow - washand pray.y They are not thinking of Christians awayfrom the world.y they mean people in business, and alsomarried people whose partners sometime are

not Christians.


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Among these hours of prayer, some are obligatorybut others are praiseworthy practices that will fosterceaseless prayer.y some of these writers speak of Daniel praying 3times, some connect these hours to the passion of the

Lord.y St. Cyprian says we must pray in the morning inorder that our prayer may celebrate the resurrection ofthe Lord. So also when the sun sets and day is ending -

we must pray again , Christ is the true Sun, the real day.At the moment when the sun and day of this worlddiasppear, we pray that light may nonetheless be ours. We ask for the coming of Christ and the graciousmanifestation of eternal light... Christ is the true Su, the

real Day.


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y These hours of prayer were observedat this period either individually or in afamily.

y they did form an invisible communityin as much as all of the faithful werepraying at the same time.

y

End of persecution and building ofhouses of worship made it possible forthem to manifest the pattern of prayer inpublic.


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5. Communal Prayer after the Peace ofConstantine (4th and 5th Centuries).

Peace brought flowering of liturgicallife - churches, pilgrimages,

development of asceticism.Prayer of the hours took a communalform


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this was organized in two formsy Prayer of the Christian people assembledaround the Bishop and his priests called theCATHEDRALOFFICE

y Prayer of ascetics and monks calledMONASTICOFFICE

The word asceticism comes from the Greek askesiswhich means practice, bodily exercise, and more

especially, athletic training. The early Christiansadopted it to signify the practice of the spiritualthings, or spiritual exercises performed for the

purpose of acquiring the habits of virtue.


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A. The Liturgy of Hours as celebrated bythe Christian People

In about 330-340 Eusebius of Caesarea,

commenting on Ps 65 wrote: The fact that atevery rising of the sun and every return ofevening the Churches of God around the worldoffer to God hymns, praises and literally divine

pleasures is no ordinary sing of Gods power.The hymns which at dawn and dusk rise up dailyeverywhere in the churches are indeedpleasures for God.


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These daily assemblies were not only inPalestine but in Antioch, Constantinopleand in Africa.

When St. John Chrysostom instructed thenewly baptized of Antioch, he told them

that these gatherings were a necessarypart of a Christians day.

They instructed the Christians on such

gatherings.


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these gatherings were indeedgatherings of people: the faithful sanmorning psalms and evening

psalms which did not vary and whichthey knew by heart. To which theyadded biblical and non-biblical

canticles.In some churches there was a sermonalmost every day;


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the ceremony ended with intercessionand a collect pronounced by thebishop or a priest.

Besides these gatherings, there werevigils or nocturnal assemblies.

Vigils consisted of readings, prayers,songs and ended with a Mass.


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B. Liturgy of the Hours as celebrated byAscetics and in Monasteries

Of the many people who wanted to live amore perfect life and consecratingthemselves to God through asceticism and

payer, some remained in the cities.their organized prayer had local Church asthe centre; a priest presiding over them


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Such people were called sons anddaughters of the covenant - in west they

were called Sancti or holy persons, they

included consecrated virgins.

The others withdrew into the desert andestablished monasteries, there they had aplace of prayer called oratory oratorium.

They all obeyed a rule that was minutely

detailed.


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They observed the precept, as best as theycan of ceaseless prayer as seen in NewTestament and early spiritual writers.

In Egypt there were only two dailyassemblies - morning and evening-- forprolonged communal prayers

They rejected all the other assigned hoursbecause they wanted to pray ceaselessly

and not intermittently.


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All of the monastic families adopted forcommunal prayer all of the times or hours,which we saw recommended to Christians bythe spiritual teachers of the third century.

In the daytime they observed the third, sixth,and ninth hours, during which they sang orheard proclaimed several psalms which weresometimes followed by readings.

they sang or heard proclaimed several psalms- sometimes followed by readings.Also prolonged nocturnal prayer - midnight,at cock crow


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On certain feast days vigil lasted the entire night.The two hours remained - morning and evening.

These two were differently structured for monks.

When they had no priests , it consisted ofcontinuous reading of psalms and otherpassages.

In the monasteries something new appeared: atretiring - a prayer consisted of the recitation ofPs 91 - this is what we call compline.


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There was also another addition calledthe First Hours as PRIME.

This was introduced by the monks ofBethlehem in 4th century. This was away of keeping the lazy monks from

retiring to bed after prayer at dawn andremaining until 3rd hour.

It was a duplication of morning office.


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C. Melding of the two rhythms of prayer

There was no opposition or class between

the prayer of the ascetics and of theChristian people.They were complementary.

Monasteries adopted both morning andevening of the Church.There was a fusion of it where monksattended the prayer in the churches.


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6. Overloading and deterioration

In the course of time the ideal embodied in theprayer of the hours was obscured by two almost

contradictory tendencies: the tendency tooverloadthe timetable or content of the hours andthe tendency to eliminate the reference of thehours to the natural rhythm of day and night.

We cannot only pray - must also earn bread to liveprayed while they worked - The Jesus Prayer


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some prolonged as much as they could- human strength would allow.

or come in relays into oratory so the

Pss would be continuous.in some places they increased thenumber of hours.

In other places they were additions oflittle offices - of the BVM and of the

Dead.


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A. The truth of the Hours

the time table for the choral and public

recitation of the office was changed.During lent - fast until night fall i.e. after

vespers.

The rubrics for Vespers said, before eatingand so anticipated vespers as early asbefore noon.


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private recitation was marked by evengreater abnormalities. Service of Godcomes first.

some finished in the afternoon, thenocturns and lauds of the next day.

The need to pray at the proper timesgave rise to ringing the bells at dawn,noon and dusk.


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B. The Truth of the Hoursrediscovered at Vatican II

Pope John 23rd south to do away with someof the abuses just described above.

He/Council suggested that each

canonical house be said at a time nearestto the true time for each canonical hours.(SC 84, 88)


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II THE LIT. OF HOURS AS PRAYER OFTHE CHURCH

Pope Paul VI: The office has been drawnup and arranged in such a way that notonly clergy but also religious and indeed

laity may participate in it, since it is theprayer the whole people of God.


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1. It is the Prayer of the ChristianPeople

Why it ceased to be?

In the East it retained its popular

character, esp. in Chaldean offices


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In the West several reasons1. Latin2. Conditions were much less favourable tooffice than to Mass.

Monks in the Church, they knew the psalmsby heart, the books were very

costly. And slowly it became the

monopoly of the monks, canons, clerics andholders of benefices.Substitutes: The Christians had aconfused desire for prayer and tried to share it.


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Till the 1st

decade of 20th

century, peopleattended vespers on Sundays, they sunghymns, recited a number of Our Father

when the monks recited the psalms.In this way rosary originally took shape.

150 Hail Mary 150 Psalms.

Then came the little Offices of the dead,of the B.V.Mary etc.

books were well painted and affordable.


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Rediscovery: as the Prayer of the ChristianPeopleIn 19th C. Prerogative of priests20th C. The benedictine monks made it

known first to educated elite and then toyoung people.booklets with prime and compline or vesperswere published.In England Cranmners Prayer book hadstraightway turned the principal hours -morning and evening - into celebrations

involving the people.


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recently the German speakingLutherans have also tried to return tothis tradition.

The community at Taize deserves thecredit for revealing the prayer of the

hours to its countless visitors.Practical difficulties have beenremoved by the reform of Vat. II


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it is not something private butbelongs to the whole body of the

ChurchThere is a need for emphasizing itscommunal celebration.

communal celebration would bethe most perfect form


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The celebration of the Liturgy of theHours by the Local Church is a model ofall such celebrations and provides us witha theological understanding of theLiturgy. (GILH 22)It is the prayer of the Church when it isrecited by someone, even a lay person,

who cannot take part in a communalcelebration.Though scattered, they are of one heartand one soul.


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2. It is celebrated in the name of thepeople

Here we speak not of an obligation butof a commission that is entrusted to all

in Sacred Orders. (GILH 28).The commission depends on themission and sacramental character.


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The intention of the Church is to place theobligation in its proper perspective,Christian law is a law of freedom and

expresses the interior need of prayerwhich the Holy Spirit rouses in souls andwhich is a dynamic and life-giving force.

Those in Sacred Orders are appointed topreside over the prayer of the Christiansand they are to make sure that itcontinues even if they are not taking part.


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The reason is that they represent thepeople and Christ as well..Intercession for sinners is a duty of theChurch - it is the duty first of pastors.

Example of Moses, We will devoutourselves to prayer and to the ministry of

the Word (Acts 6:4)Obligation - at least to two hours. (GILH29)


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The obligation of the monks,canons and nuns comes from theparticular law of the congregation.

It (GILH) recommends and exhortsall Christians to pray

Christian law is a law of freedomand expresses the interior need of

prayer.


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3. Liturgy of the Hours in the Mystery of

the Church

It is one of Churchs primary functions

Church must be at one and the sametime zealous in action and dedicated tocontemplation

voice of the bride herself addressed tothe Bridegroom in praise andthanksgiving and petition for help in

need.


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The Church intercedes for the wholeworld.

Church exercises a maternal function -

also by prayerThose taking part in the LH bring growthto Gods people

Not only the voice of the Bride but thevery prayer which Christ himself togetherwith his body addresses to the Father.


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There is a continuity between Mass and theLiturgy of the Hours.LH extends to the different hours of the day

the praise and thanksgiving - thecommemoration of the mysteries ofSalvation, the petitions and the foretaste ofheavenly glory that are present in the

Eucharistic mystery.Christ himself is present when the Churchprays.


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III LITURGY OF THE HOURS: PRAYING THEPSALMS

1. The Place ofPsalms in Christian Prayer

a. Continuity or discontinuity with Jewishprayer

y We have little information of the use ofPsalms in Jewish prayer

y It had a role in the Liturgy of the Temple


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y Some psalms were sung such asPs.105 in the morning. This psalms tellsus about the wonderful works of God

y In the evening it was customary tosing Ps. 96 - a hymn to the divinebeing.

y Certain Psalms for certain days.

y For major feasts: Ps 135, 136 for the

feast ofPassover


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y Psalms had a place in theinstruction given in the school

y

Psalms were a kind of primer ofthe Bible

y The Jews had familiarity with the

Psalms.y Jesus and others cite themfrequently


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y Use ofPsalms from two points :y (i) Psalms undergo aChristologization - already in the New

Testament and in the writing of the earlyFathers.

(ii) An initiation into the prayer of praise,for contemplation of the divineperfections and for an express of the sorry

state of humanity.


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b. CHRISTOLOGIZATIONofthePsalms

Lk 24:44 ........ written in the law,

prophets and Psalms must be fulfilled.Psalms have a special place in the Bible.

..thus it is written.. Evangelists place Ps

22, 31 on the lips of JesusPassion of Jesus is prefigured in variouspsalms - Ps 22,41,69


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Psalms also provided a starting point forpreaching ( Ps 2 in Acts 4:25-26)

Psalms received a new light from Christ - a

book of prophecy fulfilled by Christ.In the Psalms, they heard the voice ofChrist.

Tertullian: ..almost all Psalms show us theperson of Christ, Christ as son speakstothe Father and Christ to His God.


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.. Also the voice of the Father to Christ .. Ps89Psalms are prayers addressed to Christ andalso prayers which speak of Christ

His reign - Ps 96, Shepherd - Ps 23, Eucharist -Ps 34 (taste and see...)Psalms are also the voice of the Church .History of Israel applied to itself in order toexpress its sufferings in time of persecution,its trust in a divine liberation, its hope.Psalms in the prayer of the apostolic

community Acts 4:25.


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c. Psalmsandtheprayersofthe Human Beings

y Christological reading did not exclude

other readingy See also the literal meaning of thepsalmsy Psalms proved to be the best means of

initiation into intimacy with God makingaudible the voice of the Church, voice of thefaithful soul, voice of Christ and his disciplesy Monastic meditation has helped in this


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y Psalms are like a mirror - can look atthemselves and ourselves.y It is they whom the Psalter has in

viewy Our identity is hidden in themy We can find ourselves and God in thePsalmsy Psalms are and will remain theexpression of the prayer of the poor andthe sinful


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y They express pain and hope,unhappiness and trust of people of everyage and country.y

They also express harshness, humanevil, impulses, injustice, wars andoppression. Curses but not directedagainst individuals. (Necessary omissions

are necessary.y Psalter - a school in which to learnthe contemplation of God and Hisperfections


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y Admire God at work in the splendourof creation.

y

The psalms teach the language ofintimacy with God.

y The theme of praise that is typical of

Psalms gives the Christian Liturgy of theHours its character as a prayer of praise.


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2. The Place ofPsalms in the Liturgy ofthe Hours

From the 4th C. the Liturgy of the Hourswas formed as a communal prayer.Psalms were always the essential element .

Morning (MP) and Evening prayer (EP)used selected psalms in both theCathedral version and Monastic versions.


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Psalms were sung, read ormeditated.

The entire Psalter was to be recitedwithin a certain period of time.

In course of time a continuousreading came to be the practice with a selection of psalms for

particular place and time.


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a. ContinuousreadingofthePsalms

St.Benedict - ruled that the whole psalter

in a weekSome Egyptian monks recited the wholepsalter in a day

Armenian Office had it within 8 days. Thepsalms were divided into sections to makeit easy.


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After recitation the monks reflected onit in silence, or each psalm was

interpreted along certain lines with thehelp of a refrain or prayer or a title.

It was a help for an interiorized

celebration of the Liturgy of the Hours.


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b. UseofPsalmsinspecificcontext

Most of the liturgies granted certain psalms a

privileged place in the course of the day, theweek, the liturgical year, or the feasts.

In the sequence of the Hours: certain psalmshave traditionaly been regarded as morningpsalms, eg. Pss 5,51,63,67,100, 43, and aboveall 148-50 or as praises which gave their nameto the office of Lauds in the Roman liturgy.


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Others have been evening psalms, esp. 141. As far as the week was concerned, theRoman Church retained from Jewish

usage onlyPs 91 which had been a psalmfor the sabbath and was now used onSaturday.

Prayer during the day had Psalm 119, 120-28.

Compline (night prayer) Ps. 91


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Vigil began with Ps 3 or ps 95Ps 93 glorified the kingly dignity of theLord

Ps 118 and 24, This is the day the Lord hasmadePs 110 was considered messianic in thetime of Jesus and then was given a lengthycommentary in the letter to the Hebrews,sings of the priesthood and victory ofChrist.


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Ps 114 recalls the wonderful works of God ;links the Pasch of Christ and that of theChristians.

The reform of the LH tried to accentuate thePaschal character of the Sunday psalms evenfurther through its selection of psalms for thefour sundays of the cycle.

Friday psalms had a penitential character andusing them to recall the passion of Christ.In particular it reserved to Fridays Ps 51, andPs 22


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3. The delivery of the Psalms

1. Psalms are poems, poems of praise, song ofpraise.

In translation one has to be careful to keep thischaracter.

2. Methods in the singing of the psalmsy There were different ways of singing

y First method: the soloist read or sing thepsalms while the community listened in silence.


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When finished, all meditated and thenthe presiding month said a prayercalled collect.

y Second method: At times thepeople were asked to sing a response,refrain or acclamation.

y so stanzas were introduced andfinally two choirs singing thealternative verses.


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3. The Trinitarian Doxologyy This practice is attested as early asthe end of the 4th century.

y It is a fitting conclusion, giving toOT prayer a quality of praise linked to a

Christological and Trinitarianinterpretation.


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4. Elements helping us to pray thePsalms

1) Titles of the Psalms

to sum up the contents and guide the

rereading of the Psalms alongChristological lines.


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Two Titles

i. Sums up its literal meaning and its

importance for the human life of thebelieversii. Consists of a phrase from the NT orFathers of the Church which helps thereader to pray the psalms according to itsChristological meaning and moregenerally, makes it easier to pray it in the

light of New Testament revelation.


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2) Psalm prayer

It is found in a separate volume. It issaid after each Psalm by a priest. A

period of silence precedes the prayer.


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3) Antiphons

They are refrains to be sung before andafter the psalms or between stanzas

It helps to illustrate the literary

character of the Psalms.it highlights the theme and turns itinto a personal prayer.


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4) Types of Antiphons

a) Biblical - echoes the gospel of the day

b) Hagiographical - on feast day theygive varied expression to the ideal ofholiness

c) Antiphons to be sung alone such asafter the night prayer - Marian antiphons.


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I V OTHER ELEMENTSIN THELITURGY OF THE HOURS

Other elements have also beentraditionally part of the LH

They are Biblical Canticles and Hymns- prolongation of the Psalms


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I. Old Testament Canticles

They have a privileged place in themorning prayer.

they are prayed between the first andsecond psalm.

2 canticiles of Moses, canticles of Hannah

and HabakukIs. 26, Johna, Azariah and 3 young men

Vigils included also canticles


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ii. Gospel Canticlesy Benedictus,, Magnificat, Nuncdimittis

y since they are from the Gospels,they are sung standing after the sign of

the cross.y Same solemnity and dignity as isusual for the hearing of the Gospel


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iii. Other NT CanticlesRev. 4-5; 11-12; 15;193 Christological hymns of St.Paul

1) Eph 1:3-10, 2) Phil 2:6-11, 3) Col 1:11-201 Pet 2:21-24,1 Tim 3:16

Contemplation of Christ the redeemerwhich these canticles mediate helps betterto express the thanksgiving that isfundamental theme of Vespers (EP).


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2. HymnographyHymns are used to prolong the psalms

a very ancient tradition

Specifically designed for Gods praise

bring out the proper theme of

individual hours or feasts and inclineand draw the spirit to a devoutcelebration


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3. Readings4. Intercessions & Presidential prayers

Culmination of MP and EP.

Invocation at MP for the purpose ofconsecrating the day to God.

Since traditionally prayer is offered in the

morning to commend the whole day toGod, invocations are given at Lauds toconsecrate the whole day to Him.


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Our Father: in accordance withtradition, Lords prayer has a place of

honour at the end of a prayer;Hence we pray three times a

day = Mass, MP and EP

Presidential prayer: A closing prayer


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a kind of seal on the celebrationconcluding collect reserved to thecelebrant

on Sundays and feast days, openingprayer of the Mass is repeated

during the ordinary time, prayersexpress the spirituality proper to eachhour


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If a priest or deacon is present, he is tosay the prayer.

gives a blessing as at the end of theMass

and the acclamation Let us bless the

Lord.


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V STRUCTURE AND SPIRITUALITYOF THE HOURS

Each hour has its own special character

and its unique spirituality


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1. Introduction to the entire office

1st hour begins with an introduction in theform of an invitation to praise

The antiphon announces the theme of thedayPsalms are 95, 100, 67, 24.

Ps 95 urges the reader to sing the praisesof God to hear his voice today, to lookforward to the rest of the Lord


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2. Lauds and Vespers

two hinges on which the daily office turns

Vat II - SC emphasizes the importance of morningprayer and evening prayer.

considered as the chief hours of prayer and they arecelebrated as such.

Public and communal celebrations to be encouraged,especially for those who live in communities.

It has been the custom to celebrate them with a certainsolemnity.

We begin the day with God and end with Him(St.Ambrose).


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Lauds

Prayer of the Christians as they begin their

day.Prayed at a time when the sun is about to rise

Christological symbolism, Christ is presented

as the rising Sun (lk 1:75, Mal 4:2).As true light that enlightens every man (Jn1:9)


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It is a prayer upon rising, and prayers at dawn.It brings to mind thought of Christsresurrection.

It is the praise of God and so we call it Lauds(Laudare in latin means to praise)

The Psalms used for Lauds are Psalms ofpraise.

Another characteristic is that the selection ofthe Psalms evoke the thought of theMorning.


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In this context, we have Psalms 63, 51.The third element is the presence ofCanticles. The Roman liturgy kept thesinging of Benedictus. The dawn from onhigh shall break upon us...It is a Roman tradition to have a reading .It is a short reading and the meditation on

it is prolonged with the help of a response.Lastly we have a prayer which forms itsconclusion


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Vespers

Symbolism of the Hour

It is prayed at a time when all cease from work

at the end of the day we have to thank God for

the benefits we have received from Him andthe good we have been fortunate enough tohave done.

It is a time when the lamps are lit.


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It is also a prayer of thanksgiving for thegift of light. - the day light we had.

Evening light: above all the incorruptible

light revealed to us through Jesus.Theme of Christ the true light of the

world

Evening recalls the passion of the Lordand as a rule Ps 141 has been adopted asevening psalm.


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The evening sacrifice of the temple wasonly a shadow of the true evening

sacrifice of Christ.It has also an eschatologicalperspective

To direct our hope to the light that willnever be dimmed


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StructureofVespers

Like the morning prayer, begins with a

hymn2 Psalms and a canticle from the NT

It emphasizes the element of thanksgiving and promotes meditationon the mystery of redemption.


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NT canticles after the Psalms to showthe presentation of the scriptural

reading in the liturgy.A short reading from the NT, the restas it is in Lauds.


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3. Vigils and Office of Reading

Nocturnal prayer was important in

Christian spirituality and LiturgyThe chief vigil was Easter Vigil

with reading and singing

also for great feastsand also for the saints death anniversariesat their tombs


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Vatican reform wanted the Matins tobe continued with fewer Psalms andlonger readings.

it is real prayer by reason of the Hymn,Psalms, collect (prayer) and reading, so

that there may be a conversationbetween God and his people.

Structure: Invitation


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Hymn - corresponds to the feast orseason

PsalmodyA verse

Readings with a response each -FirstReading from the Bible

Second Reading from Tradition


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4. Prayer during the day

They are intended to help the Christiansto realize the ideal of ceaseless prayer.

It is recommended for all.

Pray at least one of the hours.


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5. Night Prayer - Compline

The last prayer of the day.It is prayed before retiring.

An examination of conscience or

as part of the penitential rite

Hymn


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Psalms that express trust in God.reading and response

Nunc Dimittis

Prayer and blessing

The Cistercian monks had the practice

of greeting Our Lady through anantiphon - Salve Regina.


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CONCLUSION

Spiritual conditions needed for aworthy celebration of the L. Of the

Hours


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The purpose of conciliar reform wasnot to make the people pray less but topray better.

LH may pervade and permeate thewhole Christian prayer

Giving life, direction, expression and

nourishing the spiritual life of thepeople of God

Requires interiorization


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Not the quantity of prayer but the qualityof our prayer

The prayer of the different hours must

become personal prayer.Mind and voice must be in harmony

Must be peaceful and uncomplicated

Sacred silence is to observed to meditateand to taste the sweetness of the word ofthe God.


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It is a break with our routines, a pullingback, a recollection.A gathering up of ourselves.

The Christians must understand inconcrete way the true nature of liturgyand realize it in their daily lives

One must rise above personal taste andmake their own the prayer of theChurch.


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A prayer of constant meditation on the economyof salvation.The history of salvation is, of course filled with the

struggles of Gods people, their sufferings, theircries for help; and in its prayer the Churchconstantly asks God to grant us his light andstrength and his vision of the land of the living.The prayer of hours is first and foremost a prayerof praise and thanksgiving, a prayer ofspontaneous wonder at the greatness of God, his

work of creation, his mercy, his providential care.


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liturgy of hours

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