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The General Instruction of the Liturgy
of the Hours
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Chapter I:
Importance of the Liturgy of the Hours or Divine
Office in the Life of the Church
I.
Prayer of Christ
II.
Prayer of the Church
III.
Liturgy of the Hours
IV.
Participants in the Liturgy of the Hours
Chapter II:
Sanctification of the Day: The Different
Liturgical Hours
I.
Introduction to the
Whole Office
II. Morning Prayer
and Evening Prayer
III. Office of Readings
IV. Vigils
V. Daytime Hours
VI. Night Prayer
VII.
Combining the Hours With Mass or With Each Other
Chapter III:
Different Elements in the Liturgy of the Hours
I.
Psalms
and Their Connection With Christian Prayer
II.
Antiphons and Other Aids to Praying the Psalms
III. Ways of Singing the
Psalms
IV.
Plan for the Distribution of the Psalms in the Office
V. Canticles
From the Old and New Testaments
VI. Readings from Sacred
Scripture
VII. Readings from the
Fathers and Church Writers
VIII. Readings in Honor
of Saints
IX. Responsories
X. Hymns and Other
Nonbiblical Songs
XI.
Intercessions, Lord's Prayer, and Concluding Prayer
XII. Sacred Silence
Chapter IV:
Various Celebrations Throughout the Year
I.
Mysteries of the Lord
II. The Saints
III.
Calendar and Option to Choose an Office or Part of an Office
Chapter V:
Rites for Celebration in Common
I.
Offices to be Carried Out
II. Singing in the Office
Endnotes
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CHAPTER I:
IMPORTANCE OF THE LITURGY OF THE HOURS OR DIVINE OFFICE IN THE LIFE OF
THE CHURCH
1. Public and common prayer by the people of God is rightly considered
to be
among the primary duties of the Church. From the very beginning those
who were
baptized "devoted themselves to the teaching of the apostles and to the
community, to the breaking of the bread, and to prayer" (Acts 2:42). The
Acts of
the Apostles give frequent testimony to the fact that the Christian
community
prayed with one accord. [1]
The witness of the early Church teaches us that individual Christians
devoted
themselves to prayer at fixed times. Then, in different places, it soon
became
the established practice to assign special times for common prayer, for
example,
the last hour of the day when evening draws on and the lamp is lighted,
or the
first hour when night draws to a close with the rising of the sun.
In the course of time other hours came to be sanctified by prayer in
common.
These were seen by the Fathers as foreshadowed in the Acts of the
Apostles.
There we read of the disciples gathered together at the third hour. [2]
The
prince of the apostles "went up on the housetop to pray, about the sixth
hour"
(10:9); "Peter and John were going up to the temple at the hour of
prayer, the
ninth hour" (3:1); "about midnight Paul and Silas were praying and
singing hymns
to God" (16:25).
2. Such prayer in common gradually took the form of a set cycle of
hours. This
liturgy of the hours or divine office, enriched by readings, is
principally a
prayer of praise and petition. Indeed, it is the prayer of the Church
with
Christ and to Christ.
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I. PRAYER OF CHRIST
CHRIST THE INTERCESSOR WITH THE FATHER
3. When the Word, proceeding from the Father as the splendor of his
glory, came
to give us all a share in God's life, "Christ Jesus, High Priest of the
new and
eternal covenant, taking human nature, introduced into this earthly
exile the
hymn of praise that is sung throughout all ages in the halls of heaven."
[3]
From then on in Christ's heart the praise of God assumes a human sound
in words
of adoration, expiation, and intercession, presented to the Father by
the Head
of the new humanity, the Mediator between God and his people, in the
name of all
and for the good of all.
4. In his goodness the Son of God, who is one with his Father (see Jn
10:30) and
who on entering the world said: "Here I am! I come, God, to do your
will" (Heb
10:9; see Jn 6:38), has left us the lesson of his own prayer. The
Gospels many
times show us Christ at prayer: when his mission is revealed by the
Father; [4]
before he calls the apostles; [5] when he blesses God at the
multiplication of
the loaves; [6] when he is transfigured on the mountain; [7] when he
heals the
deaf-mute; [8] when he raises Lazarus; [9] before he asks for Peter's
confession
of faith; [10] when he teaches the disciples how to pray; [11]when the
disciples
return from their mission; [12] when he blesses the little children;
[13] when
he prays for Peter. [14]
The work of each day was closely bound up with his prayer, indeed flowed
out
from it: he would retire into the desert or into the hills to pray, [15]
rise
very early [16] or spend the night up to the fourth watch [17] in prayer
to God.
[18]
We are right in thinking that he took part both in public prayers: in
the
synagogues, which he entered on the Sabbath "as his custom was;" [19] in
the
temple, which he called a house of prayer; [20] and in the private
prayers that
for devout Israelites were a daily practice. He used the traditional
blessings
of God at meals, as is expressly mentioned in connection with the
multiplication
of the loaves, [21] the last supper [22] and the meal at Emmaus. [23] He
also
joined with the disciples in a hymn of praise. [24]
To the very end of his life, as his passion was approaching, [25] at the
last
supper, [26] in the agony in the garden, [27] and on the cross, [28] the
divine
teacher showed that prayer was the soul of his Messianic ministry and
paschal
death. "In the days of his life on earth he offered up prayers and
entreaties
with loud cries and tears to the one who could deliver him from death
and
because of his reverence his prayer was heard" (Heb 5:7). By a single
offering
on the altar of the cross "he has made perfect forever those who are
being
sanctified" (Heb 10-14). Raised from the dead, he lives for ever,
making
intercession for us. [29]
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II. PRAYER OF THE CHURCH
COMMANDMENT TO PRAY
5. Jesus has commanded us to do as he did. On many occasions he said:
"Pray,"
"ask," "seek" [30] "in my name." [31] He taught us how to pray in what
is known
as the Lord's Prayer. [32] He taught us that prayer is necessary, [33]
that it
should be humble, [34] watchful, [35] persevering, confident in the
Father's
goodness, [36] single-minded, and in conformity with God's nature.
[37]
Here and there in their letters the apostles have handed on to us many
prayers,
particularly of praise and thanks. They instruct us on prayer in the
Holy
Spirit, [38] through Christ, [39] offered to God, [40] as to its
persistence and
constancy, [41] its power to sanctify, [42] and on prayer of praise,
[43]
thanks, [44] petition, [45] and intercession for all. [46]
CHRIST'S
PRAYER CONTINUED BY THE CHURCH
6. Since we are entirely dependent on God, we must acknowledge and
express this
sovereignty of the Creator, as the devout people of every age have done
by means
of prayer.
Prayer directed to God must be linked with Christ, the Lord of all, the
one
Mediator [47] through whom alone we have access to God.[48] He unites to
himself
the whole human community [49] in such a way that there is an intimate
bond
between the prayer of Christ and the prayer of all humanity. In Christ
and in
Christ alone human worship of God receives its redemptive value and
attains its
goal.
7. There is a special and very close bond between Christ and those whom
he makes
members of his Body, the Church, through the sacrament of rebirth. Thus,
from
the Head all the riches belonging to the Son flow throughout the whole
Body: the
communication of the Spirit, the truth, the life, and the participation
in the
divine sonship that Christ manifested in all his prayer when he dwelt
among us.
Christ's priesthood is also shared by the whole Body of the Church, so
that the
baptized are consecrated as a spiritual temple and holy priesthood
through the
rebirth of baptism and the anointing by the Holy Spirit [50] and are
empowered
to offer the worship of the New Covenant, a worship that derives not
from our
own powers but from Christ's merit and gift.
"God could give us no greater gift than to establish as our Head the
Word
through whom he created all things and to unite us to that Head as
members. The
results are many The Head is Son of God and Son of Man, one as God with
the
Father and one as man with us. When we speak in prayer to the Father, we
do not
separate the Son from him and when the Son's Body prays it does not
separate
itself from its Head. It is the one Savior of his Body, the Lord Christ
Jesus,
who prays for us and in us and who is prayed to by us. He prays for us
as our
priest, in us as our Head; he is prayed to by us as our God. Recognize
therefore
our own voice in him and his voice in us." [51]
The excellence of Christian prayer lies in its sharing in the reverent
love of
the only-begotten Son for the Father and in the prayer that the Son put
into
words in his earthly life and that still continues without ceasing in
the name
of the whole human race and for its salvation, throughout the universal
Church
and in all its members.
ACTION OF
THE HOLY SPIRIT
8. The unity of the Church at prayer is brought about by the Holy
Spirit, who is
the same in Christ, [52] in the whole Church, and in every baptized
person. It
is this Spirit who "helps us in our weakness" and "intercedes for us
with
longings too deep for words" (Rom 8:26). As the Spirit of the Son, he
gives us
"the spirit of adopted children, by which we cry out: Abba, Father" (Rom
8:15;
see Gal 4:6; 1 Cor 12:3; Eph 5:18; Jude 20). There can be therefore no
Christian
prayer without the action of the Holy Spirit, who unites the whole
Church and
leads it through the Son to the Father.
COMMUNITY
CHARACTER OF PRAYER
9. It follows that the example and precept of our Lord and the apostles
in
regard to constant and persevering prayer are not to be seen as a purely
legal
regulation. They belong to the very essence of the Church itself, which
is a
community and which in prayer must express its nature as a community.
Hence,
when the community of believers is first mentioned in the Acts of the
Apostles,
it is seen as a community gathered together at prayer "with the women
and Mary,
the mother of Jesus, and his brothers" (Acts 1:14). "There was one heart
and
soul in the company of those who believed" (Acts 4:32). Their oneness in
spirit
was founded on the word of God, on the communion of charity, on prayer,
and on
the eucharist. [53]
Though prayer in private and in seclusion [54] is always necessary and
to be
encouraged [55] and is practiced by the members of the Church through
Christ in
the Holy Spirit, there is a special excellence in the prayer of the
community.
Christ himself has said: "Where two or three are gathered together in my
name, I
am there in their midst" (Mt 18:20).
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III. LITURGY
OF THE HOURS
CONSECRATION OF TIME
10. Christ taught us: "You must pray at all times and not lose heart" (Lk
18:1).
The Church has been faithful in obeying this instruction; it never
ceases to
offer prayer and makes this exhortation its own: "Through him (Jesus)
let us
offer to God an unceasing sacrifice of praise" (Heb 15:15). The Church
fulfills
this precept not only by celebrating the eucharist but in other ways
also,
especially through the liturgy of the hours. By ancient Christian
tradition what
distinguishes the liturgy of the hours from other liturgical services is
that it
consecrates to God the whole cycle of the day and the night. [56]
11. The purpose of the liturgy of the hours is to sanctify the day and
the whole
range of human activity. Therefore its structure has been revised in
such a way
as to make each hour once more correspond as nearly as possible to
natural time
and to take account of the circumstances of life today. [57]
Hence, "that the day may be truly sanctified and the hours themselves
recited
with spiritual advantage, it is best that each of them be prayed at a
time most
closely corresponding to the true time of each canonical hour." [58]
LITURGY OF
THE HOURS AND THE EUCHARIST
12. To the different hours of the day the liturgy of the hours extends
[59] the
praise and thanksgiving, the memorial of the mysteries of salvation,
the
petitions and the foretaste of heavenly glory that are present in the
eucharistic mystery, "the center and high point in the whole life of
the
Christian community." [60]
The liturgy of the hours is in turn an excellent preparation for the
celebration
of the eucharist itself, for it inspires and deepens in a fitting way
the
dispositions necessary for the fruitful celebration of the eucharist:
faith,
hope, love, devotion, and the spirit of self-denial.
PRIESTHOOD
OF CHRIST IN THE LITURGY OF THE HOURS
13. In the Holy Spirit Christ carries out through the Church "the task
of
redeeming humanity and giving perfect glory to God," [61] not only when
the
eucharist is celebrated and the sacraments administered but also in
other ways
and especially when the liturgy of the hours is celebrated. [62] There
Christ
himself is present - in the gathered community, in the proclamation of
God's
word, "in the prayer and song of the Church." [63]
SANCTIFICATION OF GOD'S PEOPLE
14. Our sanctification is accomplished [64] and worship is offered to
God in the
liturgy of the hours in such a way that an exchange or dialogue is set
up
between God and us, in which "God is speaking to his people ... and his
people
are responding to him by both song and prayer." [65]
Those taking part in the liturgy of the hours have access to holiness of
the
richest kind through the life-giving word of God, which in this liturgy
receives
great emphasis. Thus its readings are drawn from sacred Scripture, God's
words
in the psalms are sung in his presence, and the intercessions, prayers,
and
hymns are inspired by Scripture and steeped in its spirit. [66]
Hence, not only when those things are read "that are written for our
instruction" (Rom 15:4), but also when the Church prays or sings, faith
is
deepened for those who take part and their minds are lifted up to God,
in order
to offer him their worship as intelligent beings and to receive his
grace more
plentifully. [67]
PRAISING GOD WITH THE CHURCH IN HEAVEN
15. In the liturgy of the hours the Church exercises the priestly office
of its
Head and offers to God "without ceasing" [68] a sacrifice of praise,
that is, a
tribute of lips acknowledging his name. [69] This prayer is "the voice
of a
bride addressing her bridegroom; it is the very prayer that Christ
himself,
together with his Body, addresses to the Father." [70] "All who render
this
service are not only fulfilling a duty of the Church, but also are
sharing in
the greatest honor of Christ's Bride for by offering these praises to
God they
are standing before God's throne in the name of the Church, their
Mother." [71]
16. When the Church offers praise to God in the liturgy of the hours, it
unites
itself with that hymn of praise sung throughout all ages in the halls of
heaven;
[72] it also receives a foretaste of the song of praise in heaven,
described by
John in the Book of Revelation, the song sung continually before the
throne of
God and of the Lamb. Our close union with the Church in heaven is given
effective voice "when we all, from every tribe and tongue and people and
nation
redeemed by Christ's blood (see Rv 5:9) and gathered together into the
one
Church, glorify the triune God with one hymn of praise." [73]
The prophets came almost to a vision of this liturgy of heaven as the
victory of
a day without night, of a light without darkness: "The sun will no more
be your
light by day, and the brightness of the moon will not shine upon you,
but the
Lord will be your everlasting light" (Is 60:19; see Rv 21:23 and 25).
"There
will be a single day, known to the Lord, not day and night, and at
evening there
will be light" (Zech 14:7). Already "the end of the ages has come upon
us (see I
Cor 10:11) and the renewal of the world has been irrevocably established
and in
a true sense is being anticipated in this world." [74] By faith we too
are
taught the meaning of our temporal life, so that we look forward with
all
creation to the revealing of God's children. [75] In the liturgy of the
hours we
proclaim this faith, we express and nourish this hope, we share in some
degree
the joy of everlasting praise and of that day that knows no setting.
PETITION AND INTERCESSION
17. But besides the praise of God, the Church in the liturgy of the
hours
expresses the prayers and desires of all the faithful; indeed, it prays
to
Christ, and through him to the Father, for the salvation of the whole
world.
[76] The Church's voice is not just its own; it is also Christ's voice,
since
its prayers are offered in Christ's name, that is, "through our Lord
Jesus
Christ," and so the Church continues to offer the prayer and petition
that
Christ poured out in the days of his earthly life [77] and that have
therefore a
unique effectiveness. The ecclesial community thus exercises a truly
maternal
function in bringing souls to Christ, not only by charity, good example,
and
works of penance but also by prayer. [78]
The concern with prayer involves those especially who have been called
by a
special mandate to carry out the liturgy of the hours: bishops and
priests as
they pray in virtue of their office for their own people and for the
whole
people of God; [79] other sacred ministers, and also religious. [80]
18. Those then who take part in the liturgy of the hours bring growth to
God's
people in a hidden but fruitful apostolate, [81] for the work of the
apostolate
is directed to this end, "that all who are made children of God by faith
and
baptism should come together to praise God in the midst of this Church,
to take
part in the sacrifice, and to eat the Lord's Supper." [82]
Thus by their lives the faithful show forth and reveal to others "the
mystery of
Christ and the real nature of the true Church. It is of the essence of
the
Church to be visible yet endowed with invisible resources, eager to act
yet
intent on contemplation, present in this world yet not at home in it."
[83]
In their turn the readings and prayers of the liturgy of the hours form
a
wellspring of the Christian life: the table of sacred Scripture and the
writings
of the saints nurture its life and prayers strengthen it. Only the Lord,
without
whom we can do nothing, [84] can, in response to our request, give power
and
increase to what we do, [85] so that we may be built up each day in the
Spirit
into the temple of God, [86] to the measure of Christ's fullness, [87]
and
receive greater strength also to bring the good news of Christ to those
outside.
[88]
HARMONY OF MIND AND VOICE
19. Mind and voice must be in harmony in a celebration that is worthy,
attentive, and devout, if this prayer is to be made their own by those
taking
part and to be a source of devotion, a means of gaining God's manifold
grace, a
deepening of personal prayer, and an incentive to the work of the
apostolate.
[89] All should be intent on cooperating with God's grace, so as not to
receive
it in vain. Seeking Christ, penetrating ever more deeply into his
mystery
through prayer [90] they should offer praise and petition to God with
the same
mind and heart as the divine Redeemer when he prayed.
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IV. PARTICIPANTS
IN THE LITURGY OF THE HOURS
A.
CELEBRATION IN COMMON
20. The liturgy of the hours, like other liturgical services, is not a
private
matter but belongs to the whole Body of the Church, whose life it both
expresses
and affects. [91] This liturgy stands out most strikingly as an
ecclesial
celebration when, through the bishop surrounded by his priests and
ministers,
[92] the local Church celebrates it. For "in the local Church the one,
holy,
catholic, and apostolic Church is truly present and at work." [93] Such
a
celebration is therefore most earnestly recommended. When, in the
absence of the
bishop, a chapter of canons or other priests celebrate the liturgy of
the hours,
they should always respect the true time of day and, as far as possible,
the
people should take part. The same is to be said of collegiate
chapters.
21. Wherever possible, other groups of the faithful should celebrate the
liturgy
of the hours communally in church. This especially applies to parishes -
the
cells of the diocese, established under their pastors, taking the place
of the
bishop; they "represent in some degree the visible Church established
throughout
the world." [94]
22. Hence, when the people are invited to the liturgy of the hours and
come
together in unity of heart and voice, they show forth the Church in its
celebration of the mystery of Christ. [95]
23. Those in holy orders or with a special canonical mission [96] have
the
responsibility of initiating and directing the prayer of the community;
"they
should expend every effort so that those entrusted to their care may
become of
one mind in prayer." [97] They must therefore see to it that the people
are
invited, and prepared by suitable instruction, to celebrate the
principal hours
in common, especially on Sundays and holydays. [98] They should teach
the people
how to make this participation a source of genuine prayer; [99] they
should
therefore give the people suitable guidance in the Christian
understanding of
the psalms, in order to progress by degrees to a greater appreciation
and more
frequent use of the prayer of the Church. [100]
24. Communities of canons, monks, nuns, and other religious who
celebrate the
liturgy of the hours by rule or according to their constitutions,
whether with
the general rite or a particular rite, in whole or in part, represent in
a
special way the Church at prayer. They are a fuller sign of the Church
as it
continuously praises God with one voice and they fulfill the duty of
"working,"
above all by prayer, "to build up and increase the whole Mystical Body
of
Christ, and for the good of the local Churches." [101] This is
especially true
of those living the contemplative life.
25. Even when having no obligation to communal celebration, all sacred
ministers
and all clerics living in a community or meeting together should arrange
to say
at least some part of the liturgy of the hours in common, particularly
morning
prayer and evening prayer. [102]
26. Men and women religious not bound to a common celebration, as well
as
members of any institute of perfection, are strongly urged to gather
together,
by themselves or with the people, to celebrate the liturgy of the hours
or part
of it.
27. Lay groups gathering for prayer, apostolic work, or any other reason
are
encouraged to fulfill the Church's duty, [103] by celebrating part of
the
liturgy of the hours. The laity must learn above all how in the liturgy
they are
adoring God the Father in spirit and in truth; [104] they should bear in
mind
that through public worship and prayer they reach all humanity and can
contribute significantly to the salvation of the whole world. [105]
Finally, it is of great advantage for the family, the domestic sanctuary
of the
Church, not only to pray together to God but also to celebrate some
parts of the
liturgy of the hours as occasion offers, in order to enter more deeply
into the
life of the Church. [106]
B. MANDATE
TO CELEBRATE THE LITURGY OF THE HOURS
28. Sacred ministers have the liturgy of the hours entrusted to them in
such a
particular way that even when the faithful are not present they are to
pray it
themselves with the adaptations necessary under these circumstances. The
Church
commissions them to celebrate the liturgy of the hours so as to ensure
at least
in their persons the regular carrying out of the duty of the whole
community and
the unceasing continuance of Christ's prayer in the Church. [107]
The bishop represents Christ in an eminent and conspicuous way and is
the high
priest of his flock; the life in Christ of his faithful people may be
said in a
sense to derive from him and depend on him. [108] He should, then, be
the first
of all the members of his Church in offering prayer. His prayer in the
recitation of the liturgy of the hours is always made in the name of the
Church
and on behalf of the Church entrusted to him. [109]
United as they are with the bishop and the whole presbyterium, priests
are
themselves representative in a special way of Christ the Priest [110]
and so
share the same responsibility of praying to God for the people entrusted
to them
and indeed for the whole world. [111]
All these ministers fulfill the ministry of the Good Shepherd who prays
for his
sheep that they may have life and so be brought into perfect unity.
[112] In the
liturgy of the hours that the Church sets before them they are not only
to find
a source of devotion and a strengthening of personal prayer, [113] but
must also
nourish and foster pastoral missionary activity as the fruit of their
contemplation to gladden the whole Church of God. [114]
29. Hence bishops, priests, and other sacred ministers, who have
received from
the Church the mandate to celebrate the liturgy of the hours (see no.
17),
should recite the full sequence of hours each day, observing as far as
possible
the true time of day.
They should, first and foremost, attach due importance to those hours
that are,
so to speak, the two hinges of the liturgy of the hours, that is,
morning prayer
and evening prayer,, which should not be omitted except for a serious
reason.
They should faithfully pray the office of readings, which is above all
a
liturgical celebration of the word of God. In this way they fulfill
daily a duty
that is peculiarly their own, that is, of receiving the word of God into
their
lives, so that they may become more perfect as disciples of the Lord
and
experience more deeply the unfathomable riches of Christ. [115]
In order to sanctify the whole day more completely, they will also
treasure the
recitation of daytime prayer and night prayer, to round off the whole
Opus Dei
and to commend themselves to God before retiring.
30. It is most fitting that permanent deacons recite daily at least some
part of
the liturgy of the hours, to be determined by the conference of bishops.
[116]
31. a. Cathedral and collegiate chapters should celebrate in choir those
parts
of the liturgy of the hours that are prescribed for them by the general
law or
by particular law.
In private recitation individual members of these chapters should
include those
hours that are recited in their chapter, in addition to the hours
prescribed for
all sacred ministers. [117]
b. Religious communities bound to the recitation of the liturgy of the
hours and
their individual members should celebrate the hours in keeping with
their own
particular law; but the prescription of no. 29 in regard to those in
holy orders
is to be respected.
Communities bound to choir should celebrate the whole sequence of the
hours
daily in choir; [118] when absent from choir their members should recite
the
hours in keeping with their own particular law; but the prescriptions in
no. 29
are always to be respected.
32. Other religious communities and their individual members are advised
to
celebrate some parts of the liturgy of the hours, in accordance with
their own
situation, for it is the prayer of the Church and makes the whole
Church,
scattered throughout the world, one in heart and mind. [119]
This recommendation applies also to laypersons. [120]
C. STRUCTURE
OF THE CELEBRATION
33. The structure of the liturgy of the hours follows laws of its own
and
incorporates in its own way elements found in other Christian
celebrations. Thus
it is so constructed that, after a hymn, there is always psalmody, then
a long
or short reading of sacred Scripture, and finally prayer of petition.
In a celebration in common and in private recitation the essential
structure of
this liturgy remains the same, that is, it is a conversation between God
and his
people. Celebration in common, however, expresses more clearly the
ecclesial
nature of the liturgy of the hours; it makes for active participation by
all, in
a way suited to each one's condition, through the acclamations,
dialogue,
alternating psalmody, and similar elements. It also better provides for
the
different literary genres that make up the liturgy of the hours. [121]
Hence,
whenever it is possible to have a celebration in common, with the people
present
and actively taking part, this kind of celebration is to be preferred to
one
that is individual and, as it were, private. [122] It is also
advantageous to
sing the office in choir and in community as opportunity Offers, in
accordance
with the nature and function of the individual parts.
In this way the Apostle's exhortation is obeyed: "Let the word of Christ
dwell
in you in all its fullness, as you teach and counsel each other in all
wisdom by
psalms, hymns, and spiritual canticles, singing thankfully to God in
your
hearts" (Col 3:16; see Eph 5:19-20).
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CHAPTER II
SANCTIFICATION OF THE DAY: THE DIFFERENT LITURGICAL HOURS
I. INTRODUCTION TO THE
WHOLE OFFICE
34. The whole office begins as a rule with an invitatory. This consists
in the
verse, Lord, open my lips. And my mouth will proclaim your praise, and
Ps 95.
This psalm invites the faithful each day to sing God's praise and to
listen to
his voice and draws them to hope for "the Lord's rest." [1]
In place of Ps 95, Ps 100, Ps 67, or Ps 24 may be used as circumstances
may
suggest.
It is preferable to recite the invitatory psalm responsorially as it is
set out
in the text, that is, with the antiphon recited at the beginning, then
repeated,
and repeated again after each strophe.
35. The invitatory is placed at the beginning of the whole sequence of
the day's
prayer, that is, it precedes either morning prayer or the office of
readings,
whichever of these liturgical rites begins the day. The invitatory psalm
with
its antiphon may be omitted, however, when the invitatory is the prelude
to
morning prayer.
36. The variation of the invitatory antiphon, to suit the different
liturgical
days, is indicated at its place of occurrence.
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II. MORNING PRAYER
AND EVENING PRAYER
37. "By the venerable tradition of the universal Church, 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 celebrated
as
such." [2]
38. 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)." [3]
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." [4]
39. 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." [5] 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." [6] 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." [7]
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." [8] 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. . . ."
40. Morning prayer and evening prayer are therefore to be accorded the
highest
importance as the prayer of the Christian community. Their public or
communal
celebration should be encouraged, especially in the case of those who
live in
community. Indeed, the recitation of these hours should be recommended
also to
individual members of the faithful unable to take part in a celebration
in
common.
41. Morning prayer and evening prayer begin with the introductory verse,
God
come to my assistance. Lord, make haste to help me. There follows the
Glory to
the Father, with As it was in the beginning and Alleluia (omitted in
Lent). This
introduction is omitted at morning prayer when the invitatory
immediately
precedes it.
42. Then an appropriate hymn is sung immediately. The purpose of the
hymn is to
set the tone for the hour or the feast and, especially in celebrations
with a
congregation, to form a simple and pleasant introduction to prayer.
43. After the hymn the psalmody follows, in accordance with the rules
laid down
in nos. 121-125. The psalmody of morning prayer consists of one morning
psalm,
then a canticle from the Old Testament and, finally, a second psalm of
praise,
following the tradition of the Church.
The psalmody of evening prayer consists of two psalms (or two parts of a
longer
psalm) suited to the hour and to celebration with a congregation and a
canticle
from the letters of the apostles or from the Book of Revelation.
44. After the psalmody there is either a short reading or a longer
one.
45. The short reading is provided to fit the day, the season, and the
feast. It
is to be read and received as a true proclamation of God's word that
emphasizes
some holy thought or highlights some shorter passages that may be
overlooked in
the continuous cycle of Scripture readings.
The short readings are different for each day of the psalter cycle.
46. Especially in a celebration with a congregation, a longer Scripture
reading
may be chosen either from the office of readings or the Lectionary for
Mass,
particularly texts that for some reason have not been used. From time to
time
some other more suitable reading may be used, in accordance with the
rules in
nos. 248-249 and 251.
47. In a celebration with a congregation a short homily may follow the
reading
to explain its meaning, as circumstances suggest.
48. After the reading or homily a period of silence may be observed.
49. As a response to the word of God, a responsorial. chant or short
responsory
is provided; this may be omitted. Other chants with the same purpose
and
character may also be substituted in its place, provided these have been
duly
approved by the conference of bishops.
50. Next is the solemn recitation of the gospel canticle with its
antiphon, that
is, the Canticle of Zechariah at morning prayer and the Canticle of Mary
at
evening prayer. Sanctioned by age-old popular usage in the Roman Church,
these
canticles are expressions of praise and thanksgiving for our redemption.
The
antiphon for each canticle is indicated, according to the character of
the day,
the season, or the feast.
51. After the canticle, at morning prayer come the petitions for the
consecration of the day and its work to God and at evening prayer, the
intercessions (see nos. 179-193).
52. After the petitions or intercessions the Lord's Prayer is said by
all.
53. Immediately after the Lord's Prayer there follows the concluding
prayer,
which for weekdays in Ordinary Time is found in the psalter and for
other days
in the proper.
54. Then, if a priest or deacon is presiding, he dismisses the
congregation with
the greeting, The Lord be with you, and the blessing as at Mass. He adds
the
invitation, Go in peace. R. Thanks be to God. In the absence of a priest
or
deacon the celebration concludes with May the Lord bless us, etc.
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III. OFFICE OF READINGS
55. 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. Bishops
and
priests in particular should prize these treasures, so that they may
hand on to
others the word of God they have themselves received and make their
teaching
"the true nourishment for the people of God." [9]
56. But prayer should accompany "the reading of sacred Scripture so that
there
may be a conversation between God and his people: 'we talk with God when
we
pray, we listen to him when we read God's words." [10] For this reason
the
office of readings consists also of psalms, a hymn, a prayer, and other
texts,
giving it the character of true prayer.
57. The Constitution on the Liturgy directs that the office of readings,
"though
it should retain its character as a night office of praise when
celebrated in
choir, shall be adapted so that it may be recited at any hour of the
day; it
shall be made up of fewer psalms and longer readings." [11]
58. Those who are obliged by their own particular law and others who
commendably
wish to retain the character of this office as a night office of praise
(either
by saying it at night or very early in the morning and before morning
prayer),
during Ordinary Time choose the hymn from the selection given for this
purpose.
Moreover, for Sundays, solemnities, and certain feasts what is said in
nos.
70-73 about vigils must be kept in mind.
59. Without prejudice to the regulations just given, the office of
readings may
be recited at any hour of the day, even during the night hours of the
previous
day, after evening prayer has been said.
60. If the office of readings is said before morning prayer, the
invitatory
precedes it, as noted (nos. 34-36). Otherwise it begins with the verse,
God,
come to my assistance with the Glory to the Father, As it was in the
beginning,
and the Alleluia (omitted in Lent).
61. Then the hymn is sung. In Ordinary Time this is taken either from
the night
selections, as already indicated (nos. 34-36), or from the morning
selections,
depending on what the true time of day requires.
62. The psalmody follows and consists of three psalms (or parts in the
case of
longer psalms). During the Easter triduum, on days within the octaves of
Easter
and Christmas, on solemnities and feasts, the psalms are proper, with
their
proper antiphons.
On Sundays and weekdays, however, the psalms and their antiphons are
taken from
the current week and day of the psalter. On memorials of the saints they
are
similarly taken from the current week and day of the psalter, unless
there are
proper psalms or antiphons (see nos. 218ff.).
63. Between the psalmody and the readings there is, as a rule, a verse,
marking
a transition in the prayer from psalmody to listening.
64. There are two readings: the first is from the Scriptures, the second
is from
the writings of the Fathers or church writers, or else is a reading
connected
with the saints.
65. After each reading there is a responsory (see nos. 169-172).
66. The scriptural reading is normally to be taken from the Proper of
Seasons,
in accordance with the rules to be given later (nos. 140-155). On
solemnities
and feasts, however, it is taken from the proper or the common.
67. On solemnities and feasts of saints a proper second reading is used;
if
there is none, the second reading is taken from the respective Common of
Saints.
On memorials of saints when the celebration is not impeded, the reading
in
connection with the saint replaces the current second reading (see nos.
166 and
235).
68. On Sundays outside Lent, on days within the octaves of Easter and
Christmas,
and on solemnities and feasts the Te Deum is said after the second
reading with
its responsory but is omitted on memorials and weekdays. The last part
of this
hymn, that is, from the verse, Save your people, Lord to the end, may
be
omitted.
69. The office of readings normally concludes with the prayer proper to
the day
and, at least in recitation in common, with the acclamation, Let us
praise the
Lord. R. And give him thanks.
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IV. VIGILS
70. The Easter Vigil is celebrated by the whole Church, in the rites
given in
the relevant liturgical books. "The vigil of this night," as St.
Augustine said,
"is of such importance that it could claim exclusively for itself the
name
'vigil,' common though this is to all the others." [12] "We keep vigil
on that
night when the Lord rose again and inaugurated for us in his humanity
that
life ... in which there is neither death nor sleep.... Hence, the one
whose
resurrection we celebrate by keeping watch a little longer will see to
it that
we reign with him by living a life without end." [13]
71. As with the Easter Vigil, it was customary to begin certain
solemnities
(different in different Churches) with a vigil. Among these solemnities
Christmas and Pentecost are preeminent. This custom should be maintained
and
fostered, according to the particular usage of each Church. Whenever it
seems
good to add a vigil for other solemnities or pilgrimages, the general
norms for
celebrations of the word should be followed.
72. The Fathers and spiritual writers have frequently encouraged
Christians,
especially those who lead the contemplative life, to pray during the
night. Such
prayer expresses and awakens our expectation of the Lord's Second
Coming: "At
midnight the cry went up: 'See, the bridegroom is coming, go out to meet
him...
(Mt 25:6). "Keep watch, then, for you do not know when the master of the
house
is coming, whether late or at midnight or at cockcrow or in the morning,
so that
if he comes unexpectedly he may not find you sleeping" (Mk 13:35-36).
All who
maintain the character of the office of readings as a night office,
therefore,
are to be commended.
73. Further, since in the Roman Rite the office of readings is always of
a
uniform brevity, especially for the sake of those engaged in apostolic
work,
those who desire, in accordance with tradition, to extend the
celebration of the
vigils of Sundays, solemnities, and feasts should do so as follows.
First, the office of readings is to be celebrated as in The Liturgy of
the Hours
up to the end of the readings. After the two readings and before the Te
Deum
canticles should be added from the special appendix of The Liturgy of
the Hours.
Then the gospel should be read; a homily on the gospel may be added.
After this
the Te Deum is sung and the prayer said.
On solemnities and feasts the gospel is to be taken from the Lectionary
for
Mass; on Sundays, from the series on the paschal mystery in the appendix
of The
Liturgy of the Hours.
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V. DAYTIME HOURS
74. 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.
75. 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.
76. Vatican Council II decreed that these lesser hours are to be
retained in
choir. [14]
The liturgical practice of saying these three hours is to be retained,
without
prejudice to particular law, by those who live the contemplative life.
It is
recommended also for all, especially those who take part in retreats or
pastoral
meetings.
77. Outside choir, without prejudice to particular law, it is permitted
to
choose from the three hours the one most appropriate to the time of day,
so that
the tradition of prayer in the course of the day's work may be
maintained.
78. Daytime prayer is so arranged as to take into account both those who
recite
only one hour and those who are obliged, or desire, to say all three
hours.
79. The daytime hours begin with the introductory verse, God come to my
assistance with the Glory to the Father, As it was in the beginning, and
the
Alleluia (omitted in Lent).
Then a hymn appropriate to the hour is sung. The psalmody is next, then
the
reading, followed by the verse. The hour concludes with the prayer and,
at least
in recitation in common, with the acclamation, Let us praise the Lord.
R. And
give him thanks.
80. Different hymns and prayers are given for each of the hours so that,
in
keeping with tradition, they may correspond to the true time of day and
thus
sanctify it in a more pointed way. Those who recite only one hour
should
therefore choose the texts that correspond to the true time of day.
In addition, the readings and prayers vary in keeping with the character
of the
day, the season, or the feast.
81. Two psalmodies are provided: the current psalmody and the
complementary
psalmody. Those who pray one hour should use the current psalmody. Those
who
pray more than one hour should use the current psalmody at one hour and
the
complementary psalmody at the others.
82. The current psalmody consists of three psalms (or parts in the case
of
longer psalms) from the psalter, with their antiphons, unless directions
are
given to the contrary.
On solemnities, the Easter triduum, and days within the octave of
Easter, proper
antiphons are said with three psalms chosen from the complementary
psalmody,
unless special psalms are to be used or the celebration falls on a
Sunday, when
the psalms are those from the Sunday of Week I of the psalter.
83. The complementary psalter consists of three sets of three psalms,
chosen as
a rule from the Gradual Psalms.
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VI. NIGHT PRAYER
84. Night prayer is the last prayer of the day, said before retiring,
even if
that is after midnight.
85. Night prayer begins like the other hours, with the verse, God, come
to my
assistance, the Glory to the Father, As it was in the beginning, and
the
Alleluia (omitted in Lent).
86. It is a laudable practice to have next an examination of conscience;
in a
celebration in common this takes place in silence or as part of a
penitential
rite based on the formularies in the Roman Missal.
87. The appropriate hymn follows.
88. After evening prayer I of Sunday the psalmody consists of Ps 4 and
Ps 134;
after evening prayer II of Sunday it consists of Ps 91.
On the other days psalms are chosen that are full of confidence in the
Lord; it
is permissible to use the Sunday psalms instead, especially for the
convenience
of those who may wish to pray night prayer from memory.
89. After the psalmody there is a reading, followed by the responsory,
Into your
hands. Then, as a climax to the whole hour, the Canticle of Simeon,
Lord, now
you let your servant go in peace follows, with its antiphon.
90. The concluding prayer then follows, as it appears in the psalter.
91. After the prayer the blessing, May the all-powerful Lord is used,
even in
private recitation.
92. Finally, one of the antiphons in honor of the Blessed Virgin Mary is
said.
In the Easter season this is always to be the Regina caeli. In addition
to the
antiphons given in The Liturgy of the Hours, others may be approved by
the
conferences of bishops. [15]
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VII.
COMBINING THE HOURS WITH MASS OR WITH EACH OTHER
93. In particular cases, if circumstances require, it is possible to
link an
hour more closely with Mass when there is a celebration of the liturgy
of the
hours in public or in common, according to the norms that follow,
provided the
Mass and the hour belong to one and the same office. Care must be
taken,
however, that this does not result in harm to pastoral work, especially
on
Sundays.
94. When morning prayer, celebrated in choir or in common, comes
immediately
before Mass, the whole celebration may begin either with the
introductory verse
and hymn of morning prayer, especially on weekdays, or with the entrance
song,
procession, and celebrant's greeting, especially on Sundays and
holydays; one of
the introductory rites is thus omitted.
The psalmody of morning prayer follows as usual, up to, but excluding,
the
reading. After the psalmody the penitential rite is omitted and, as
circumstances suggest, the Kyrie; the Gloria then follows, if required
by the
rubrics, and the celebrant says the opening prayer of the Mass. The
liturgy of
the word follows as usual.
The general intercessions are made in the place and form customary at
Mass. But
on weekdays, at Mass in the morning, the intercessions of morning prayer
may
replace the daily form of the general intercessions at Mass.
After the communion with its communion song the Canticle of Zechariah,
Blessed
be the Lord, with its antiphon from morning prayer, is sung. Then follow
the
prayer after communion and the rest as usual.
95. If public celebration of a daytime hour, whichever corresponds to
the time
of day, is immediately followed by Mass, the whole celebration may begin
in the
same way, either with the introductory verse and hymn for the hour,
especially
on weekdays, or with the entrance song, procession, and celebrant's
greeting,
especially on Sundays and holydays; one of the introductory rites is
thus
omitted.
The psalmody of the hour follows as usual up to, but excluding, the
reading.
After the psalmody the penitential rite is omitted and, as
circumstances
suggest, the Kyrie; the Gloria then follows, if required by the rubrics,
and the
celebrant says the opening prayer of the Mass.
96. Evening prayer, celebrated immediately before Mass, is joined to it
in the
same way as morning prayer. Evening prayer I of solemnities, Sundays, or
feasts
of the Lord falling on Sundays may not be celebrated until after Mass of
the
preceding day or Saturday.
97. When a daytime hour or evening prayer follows Mass, the Mass is
celebrated
in the usual way up to and including the prayer after communion.
When the prayer after communion has been said, the psalmody of the hour
begins
without introduction. At the daytime hour, after the psalmody the short
reading
is omitted and the prayer is said at once and the dismissal takes place
as at
Mass. At evening prayer, after the psalmody the short reading is omitted
and
the Canticle of Mary with its antiphon follows at once; the
intercessions and
the Lord's Prayer are omitted; the concluding prayer follows, then the
blessing
of the congregation.
98. Apart from Christmas eve, the combining of Mass with the office of
readings
is normally excluded, since the Mass already has its own cycle of
readings, to
be kept distinct from any other. But if by way of exception, it should
be
necessary to join the two, then immediately after the second reading
from the
office, with its responsory, the rest is omitted and the Mass begins
with the
Gloria, if it is called for; otherwise the Mass begins with the opening
prayer.
99. If the office of readings comes immediately before another hour of
the
office, then the appropriate hymn for that hour may be sung at the
beginning of
the office of readings. At the end of the office of readings the prayer
and
conclusion are omitted and in the hour following the introductory verse
with the
Glory to the Father is omitted.
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CHAPTER III
DIFFERENT ELEMENTS IN THE LITURGY OF THE HOURS
I. PSALMS
AND THEIR CONNECTION WITH CHRISTIAN PRAYER
100. In the liturgy of the hours the Church in large measure prays
through the
magnificent songs that the Old Testament authors composed under the
inspiration
of the Holy Spirit. The origin of these verses gives them great power to
raise
the mind to God, to inspire devotion, to evoke gratitude in times of
favor, and
to bring consolation and courage in times of trial.
101. The psalms, however, are only a foreshadowing of the fullness of
time that
came to pass in Christ the Lord and that is the source of the power of
the
Church's prayer. Hence, while the Christian people are all agreed on the
supreme
value to be placed on the psalms, they can sometimes experience
difficulty in
making this inspired poetry their own prayer.
102. Yet the Holy Spirit, under whose inspiration the psalms were
written, is
always present by his grace to those believers who use them with good
will. But
more is necessary: the faithful must "improve their understanding of the
Bible,
especially of the psalms," [1] according to their individual capacity,
so that
they may understand how and by what method they can truly pray through
the
psalms.
103. The psalms are not readings or prose prayers, but poems of praise.
They can
on occasion be recited as readings, but from their literary genre they
are
properly called Tehillim ("songs of praise") in Hebrew and psalmoi
("songs to be
sung to the lyre") in Greek. In fact, all the psalms have a musical
quality that
determines their correct style of delivery. Thus even when a psalm is
recited
and not sung or is said silently in private, its musical character
should govern
its use. A psalm does present a text to the minds of the people, but its
aim is
to move the heart of those singing it or listening to it and also of
those
accompanying it "on the lyre and harp."
104. To sing the psalms with understanding, then, is to meditate on them
verse
by verse, with the heart always ready to respond in the way the Holy
Spirit
desires.
The one who inspired the psalmist will also be present to those who in
faith and
love are ready to receive his grace. For this reason the singing of
psalms,
though it demands the reverence owed to God's majesty, should be the
expression
of a joyful spirit and a loving heart, in keeping with their character
as sacred
poetry and divine song and above all with the freedom of the children of
God.
105. Often the words of a psalm help us to pray with greater ease and
fervor,
whether in thanksgiving and joyful praise of God or in prayer for help
in the
throes of suffering. But difficulties may arise, especially when the
psalm is
not addressed directly to God. The psalmist is a poet and often
addresses the
people as he recalls Israel's history; sometimes he addresses others,
including
subrational creatures. He even represents the words as being spoken by
God
himself and individual people, including, as in Ps 2, God's enemies.
This shows
that a psalm is a different kind of prayer from a prayer or collect
composed by
the Church. Moreover, it is in keeping with the poetic and musical
character of
the psalms that they do not necessarily address God but are sung in
God's
presence. Thus St. Benedict's instruction: "Let us reflect on what it
means to
be in the sight of God and his angels, and let us so stand in his
presence that
our minds are in harmony with our voices." [2]
106. In praying the psalms we should open our hearts to the different
attitudes
they express, varying with the literary genre to which each belongs
(psalms of
grief, trust, gratitude, etc.) and to which biblical scholars rightly
attach
great importance.
107. Staying close to the meaning of the words, the person who prays the
psalms
looks for the significance of the text for the human life of the
believer.
It is clear that each psalm was written in its own individual
circumstances,
which the titles given for each psalm in the Hebrew psalter are meant
to
indicate. But whatever its historical origin, each psalm has its own
meaning,
which we cannot overlook even in our own day. Though the psalms
originated very
many centuries ago among an Eastern people, they express accurately the
pain and
hope, the unhappiness and trust of people of every age and country, and
sing
above all of faith in God, of revelation, and of redemption.
108. Those who pray the psalms in the liturgy of the hours do so not so
much in
their own name as in the name of the entire Body of Christ. This
consideration
does away with the problem of a possible discrepancy between personal
feelings
and the sentiments a psalm is expressing: for example, when a person
feels sad
and the psalm is one of joy or when a person feels happy and the psalm
is one of
mourning. Such a problem is readily solved in private prayer, which
allows for
the choice of a psalm suited to personal feelings. The divine office,
however,
is not private; the cycle of psalms is public, in the name of the
Church, even
for those who may be reciting an hour alone. Those who pray the psalms
in the
name of the Church nevertheless can always find a reason for joy or
sadness, for
the saying of the Apostle applies in this case also: "Rejoice with the
joyful
and weep with those who weep" (Rom 12:15). In this way human frailty,
wounded
by self-love, is healed in proportion to the love that makes the heart
match the
voice that prays the psalms. [3]
109. Those who pray the psalms in the name of the Church should be aware
of
their full sense (sensus plenus), especially their Messianic sense,
which was
the reason for the Church's introduction of the psalter into its prayer.
This
Messianic sense was fully revealed in the New Testament and indeed was
affirmed
publicly by Christ the Lord in person when he said to the apostles: "All
that is
written about me in the law of Moses and the prophets and the psalms
must be
fulfilled" (Lk 24:44). The best-known example of this Messianic sense is
the
dialogue in Matthew's Gospel on the Messiah as Son of David and David's
Lord,
[4] where Ps 110 is interpreted as Messianic.
Following this line of thought, the Fathers of the Church saw the whole
psalter
as a prophecy of Christ and the Church and explained it in this sense;
for the
same reason the psalms have been chosen for use in the liturgy. Though
somewhat
contrived interpretations were at times proposed, in general the Fathers
and the
liturgy itself had the right to hear in the singing of the psalms the
voice of
Christ crying out to the Father or of the Father conversing with the
Son;
indeed, they also recognized in the psalms the voice of the Church, the
apostles, and the martyrs. This method of interpretation also flourished
in the
Middle Ages; in many manuscripts of the period the Christological
meaning of
each psalm was set before those praying by means of the caption
prefixed. A
Christological meaning is by no means confined to the recognized
Messianic
psalms but is given also to many others. Some of these interpretations
are
doubtless Christological only in an accommodated sense, but they have
the
support of the Church's tradition.
On the great feasts especially, the choice of psalms is often based on
their
Christological meaning and antiphons taken from these psalms are
frequently used
to throw light on this meaning.
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II.
ANTIPHONS AND OTHER AIDS TO PRAYING THE PSALMS
110. In the Latin tradition of psalmody three elements have greatly
contributed
to an understanding of the psalms and their use as Christian prayer:
the
captions, the psalm-prayers, and in particular the antiphons.
111. In the psalter of The Liturgy of the Hours a caption is given for
each
psalm to explain its meaning and its import for the personal life of
the
believer. These captions are intended only as an aid to prayer. A
quotation from
the New Testament or the Fathers of the Church is added to foster prayer
in the
light of Christ's new revelation; it is an invitation to pray the psalms
in
their Christological meaning.
112. Psalm-prayers for each psalm are given in the supplement to The
Liturgy of
the Hours as an aid to understanding them in a predominantly Christian
way. An
ancient tradition provides a model for their use: after the psalm a
period of
silence is observed, then the prayer gives a resume and resolution of
the
thoughts and aspirations of those praying the psalms.
113. Even when the liturgy of the hours is recited, not sung, each psalm
retains
its own antiphon, which is also to be said in private recitation. The
antiphons
help to bring out the literary genre of the psalm; they highlight some
theme
that may otherwise not attract the attention it deserves; they suggest
an
individual tone in a psalm, varying with different contexts: indeed, as
long as
farfetched accommodated senses are avoided, antiphons are of great value
in
helping toward an understanding of the typological meaning or the
meaning
appropriate to the feast; they can also add pleasure and variety to the
recitation of the psalms.
114. The antiphons in the psalter have been designed to lend themselves
to
vernacular translation and to repetition after each strophe, in
accordance with
no. 125.
When the office of Ordinary Time is recited, not sung, the quotations
printed
with the psalms may be used in place of these antiphons (see no. 111).
115. When a psalm may be divided because of its length into several
sections
within one and the same hour, an antiphon is given for each section.
This is to
provide variety, especially when the hour is sung, and also to help
toward a
better understanding of the riches of the psalm. Still, it is
permissible to say
or sing the complete psalm without interruption, using only the first
antiphon.
116. Proper antiphons are given for each of the psalms of morning prayer
and
evening prayer during the Easter triduum, on the days within the octaves
of
Easter and Christmas, on the Sundays of the seasons of Advent,
Christmas, Lent,
and Easter, on the weekdays of Holy Week and the Easter season, and from
the
17th to the 24th of December.
117. On solemnities proper antiphons are given for the office of
readings,
morning prayer, the daytime hours, and evening prayer; if not, the
antiphons are
taken from the common. On feasts the same applies to the office of
readings and
to morning prayer and evening prayer.
118. Any memorials of the saints that have proper antiphons retain them
(see no.
235).
119. The antiphons for the Canticles of Zechariah and of Mary are taken,
during
Ordinary Time, from the Proper of Seasons, if they are given there; if
not, they
are taken from the current week and day of the psalter. On solemnities
and
feasts they are taken from the proper if they are given there; if not,
they are
taken from the common. On memorials without proper antiphons the
antiphon may be
taken at will either from the common or from the current week.
120. During the Easter season Alleluia is added to all antiphons, unless
it
would clash with the meaning of a particular antiphon.
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III. WAYS OF SINGING THE
PSALMS
121. Different psalms may be sung in different ways for a fuller grasp
of their
spiritual meaning and beauty. The choice of ways is dictated by the
literary
genre or length of each psalm, by the language used, whether Latin or
the
vernacular, and especially by the kind of celebration, whether
individual, with
a group, or with a congregation. The reason for using psalms is not the
establishment of a fixed amount of prayer but their own variety and the
character proper to each.
122. The psalms are sung or said in one of three ways, according to the
different usages established in tradition or experience: directly (in
diredum),
that is, all sing the entire psalm, or antiphonally, that is, two choirs
or
sections of the congregation sing alternate verses or strophes, or
responsorially.
123. At the beginning of each psalm its own antiphon is always to be
recited, as
noted in nos. 113-120. At the end of the psalm the practice of
concluding with
the Glory to the Father and As it was in the beginning is retained. This
is the
fitting conclusion endorsed by tradition and it gives to Old Testament
prayer a
note of praise and a Christological and Trinitarian sense. The antiphon
may be
repeated at the end of the psalm.
124. When longer psalms occur, sections are marked in the psalter that
divide
the parts in such a way as to keep the threefold structure of the hour;
but
great care has been taken not to distort the meaning of the psalm.
It is useful to observe this division, especially in a choral
celebration in
Latin; the Glory to the Father is added at the end of each section.
It is permissible, however, either to keep this traditional way or to
pause
between the different sections of the same psalm or to recite the whole
psalm
and its antiphon as a single unit without a break.
125. In addition, when the literary genre of a psalm suggests it, the
divisions
into strophes are marked in order that, especially when the psalm is
sung in the
vernacular, the antiphons may be repeated after each strophe; in this
case the
Glory to the Father need be said only at the end of the psalm.
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IV.
PLAN FOR THE DISTRIBUTION OF THE PSALMS IN THE OFFICE
126. The psalms are distributed over a four-week cycle in such a way
that very
few psalms are omitted, while some, traditionally more important, occur
more
frequently than others; morning prayer and evening prayer as well as
night
prayer have been assigned psalms appropriate to these hours. [5]
127. Since morning prayer and evening prayer are particularly designed
for
celebration with a congregation, the psalms chosen for them are those
more
suited to this purpose.
128. For night prayer the norm given in no. 88 has been followed.
129. For Sunday, including its office of readings and daytime prayer,
the psalms
chosen are those that tradition has particularly singled out as
expressions of
the paschal mystery. Certain psalms of a penitential character or
connected with
the passion are assigned to Friday.
130. Three psalms (78, 105, and 106) are reserved for the seasons of
Advent,
Christmas, Lent, and Easter, because they throw a special light on the
Old
Testament history of salvation as the forerunner of its fulfillment in
the New.
131. Three psalms (58, 83, and 109) have been omitted from the psalter
cycle
because of their curses; in the same way, some verses have been omitted
from
certain psalms, as noted at the head of each. 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 6:10, and in
no sense
to encourage the use of curses.
132. Psalms too long to be included in one hour of the office are
assigned to
the same hour on different days so that they may be recited in full by
those who
do not usually say other hours. Thus Ps 119 is divided in keeping with
its own
internal structure and is spread over twenty-two days during daytime
prayer,
because tradition has assigned it to the day hours.
133. The four-week cycle of the psalter is coordinated with the
liturgical year
in such a way that on the First Sunday of Advent, the First Sunday in
Ordinary
Time, the First Sunday of Lent, and Easter Sunday the cycle is always
begun
again with Week I (others being omitted when necessary).
After Pentecost, when the psalter cycle follows the series of weeks in
Ordinary
Time, it ' begins with the week indicated in the Proper of Seasons at
the
beginning of the appropriate week in Ordinary Time.
134. On solemnities and feasts, during the Easter triduum, and on the
days
within the octaves of Easter and Christmas, proper psalms are assigned
to the
office of readings from those with a tradition of use at these times and
their
relevance is generally highlighted by the choice of antiphon. This is
also the
case at daytime prayer on certain solemnities of the Lord and during the
octave
of Easter. At morning prayer the psalms and canticle are taken from the
Sunday
of the Week I of the psalter. On solemnities the psalms at evening
prayer I are
taken from the Laudate Psalms, following an ancient custom. At evening
prayer II
on solemnities and at evening prayer on feasts the psalms and canticle
are
proper. At daytime prayer on solemnities (except those already mentioned
and
those falling on Sunday) the psalms are taken from the Gradual Psalms;
at
daytime prayer on feasts the psalms are those of the current week and
day of the
psalter.
135. In all other cases the psalms are taken from the current week and
day of
the psalter, unless there are proper antiphons or proper psalms.
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V. CANTICLES FROM
THE OLD AND NEW TESTAMENTS
136. At morning prayer between the first and the second psalm a canticle
from
the Old Testament is inserted, in accordance with custom. In addition to
the
series handed down from the ancient Roman tradition and the other
series
introduced into the breviary by St. Pius X, several other canticles have
been
added to the psalter from different books of the Old Testament, in order
that
each weekday of the four-week cycle may have its own proper canticle and
on
Sunday the two sections of the Canticle of the Three Children may be
alternated.
137. At evening prayer, after the two psalms, a canticle of the New
Testament is
inserted, from the letters of the apostles or the Book of Revelation.
Seven
canticles are given for each week of the four-week cycle, one for each
day. On
the Sundays of Lent, however, in place of the Alleluia Canticle from the
Book of
Revelation, the canticle is from the First Letter of Peter. In addition,
on the
solemnity of the Epiphany and the feast of the Transfiguration the
canticle is
from the First Letter to Timothy; this is indicated in those offices.
138. The gospel Canticles of Zechariah, of Mary, and of Simeon are to be
treated
with the same solemnity and dignity as are customary at the proclamation
of the
gospel itself.
139. Both psalmody and readings are arranged in keeping with the
received rule
of tradition that the Old Testament is read first, then the writings of
the
apostles, and finally the gospel.
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