MORNING PRAYER: from the Office of the Dead

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By raising your Son from the dead, you have given us faith. And give Him Thanks.

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These eight are known by the following names, which do not reflect the times of the day at which in the second millennium they were traditionally recited, as shown by the use of the word "noon", derived from Latin hora nona , [14] [15] to mean midday, not 3 in the afternoon:. This arrangement of the Liturgy of the Hours is attributed to Saint Benedict.

Morning Trisagion Prayers

The structure of the offices, the distribution of psalms, and the prayers were updated. The distinction, already expressed in the Code of Rubrics , [18] between the three major hours Matins, Lauds and Vespers and the minor hours Terce, Sext, None and Compline has been retained.

Liturgy of the Hours

All hours, including the minor hours, start with the versicle from Ps 70 69 v. Deus, in adiutorium meum intende. Domine, ad adiuvandum me festina" God, come to my assistance; Lord, make haste to help me , followed by the doxology. The verse is omitted if the hour begins with the Invitatory Lauds or Office of Reading. The Invitatory is the introduction to the first hour said on the current day, whether it be the Office of Readings or Morning Prayer. The opening is followed by a hymn.

How to Pray the Ancient and Powerful Office of the Dead

The hymn is followed by psalmody. The psalmody is followed by a scripture reading. The reading is called a chapter capitulum if it is short, or a lesson lectio if it is long. The reading is followed by a versicle. The hour is closed by an oration followed by a concluding versicle. Other components are included depending on the exact type of hour being celebrated. In each office, the psalms and canticle are framed by antiphons , and each concludes with the traditional Catholic doxology. The character of Morning Prayer is that of praise; of Evening Prayer, that of thanksgiving.

Both follow a similar format:.

An Invitatory precedes the canonical hours of the day beginning with the versicle "Lord, open my lips. Unless the Invitatory is used, each Hour begins with the versicle "God, come to my assistance.

Each Hour concludes with a prayer followed by a short versicle and response. Matins or the Office of Readings is the longest hour. Pius X's reform , it involved the recitation of 18 psalms on Sundays and 12 on ferial days. Pope Pius X reduced this to 9 psalms or portions of psalms, still arranged in three "nocturns", each set of three psalms followed by three short readings, usually three consecutive sections from the same text. Pope Paul VI's reform reduced the number of psalms or portions of psalms to three, and the readings to two, but lengthened these.

For a Woman

On feast days the Te Deum is sung or recited before the concluding prayer. Pius X's reform, Lauds was reduced to four psalms or portions of psalms and an Old Testament canticle, putting an end to the custom of adding the last three psalms of the Psalter — at the end of Lauds every day.

The number of psalms or portions of psalms is now reduced to two, together with one Old Testament canticle chosen from a wider range than before. After these there is a short reading and response and the singing or recitation of the Benedictus. Vespers has a very similar structure, differing in that Pius X assigned to it five psalms now reduced to 2 psalms and a New Testament canticle and the Magnificat took the place of the Benedictus. On some days in Pius X's arrangement, but now always, there follow Preces or intercessions.

In the present arrangement, the Lord's Prayer is also recited before the concluding prayer. Terce, Sext and None have an identical structure, each with three psalms or portions of psalms. These are followed by a short reading from Scripture, once referred to as a "little chapter" capitulum , and by a versicle and response. In monasteries and cathedrals, celebration of the Liturgy of the Hours became more elaborate. Served by monks or canons, regular celebration required a Psalter for the psalms, a lectionary for the Scripture readings, other books for hagiographical readings, a collectary for the orations, and also books such as the antiphonary and the responsoriary for the various chants.

These were usually of large size, to enable several monks to chant together from the same book. Smaller books called breviaries a word that etymologically refers to a compendium or abridgment were developed to indicate the format of the daily office and assist in identifying the texts to be chosen. These developed into books that gave in abbreviated form because they omitted the chants and in small lettering the whole of the texts, and so could be carried when travelling.

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By the 14th century, these breviaries contained the entire text of the canonical hours. The invention of printing made it possible to produce them in great numbers. In its final session, the Council of Trent entrusted to the Pope the revision of the breviary. Using language very similar to that in the bull Quo primum , with which he promulgated the Missal — regarding, for instance, the perpetual force of its provisions — he made it obligatory to use the promulgated text everywhere. He totally prohibited adding or omitting anything: Should anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

It is obvious that he did not thereby intend to bind his successors. Urban VIII made further changes, including "a profound alteration in the character of some of the hymns. Although some of them without doubt gained in literary style, nevertheless, to the regret of many, they also lost something of their old charm of simplicity and fervour. Many of the complicated rubrics or instructions that had governed recitation of the Liturgy were clarified, and the actual method of praying the office was made simpler.

Prime had already been abolished by the Second Vatican Council. Of the three intermediate Hours of Terce, Sext and None, only one was to be of strict obligation. Recitation of the psalms and a much increased number of canticles was spread over four weeks instead of one. The reason for the omission is a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testament, for example, Rv 6: Two typical editions for celebrating the revised Liturgy of the Hours Liturgia Horarum according to the Roman Rite have been published by Rome.

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