This post follows on the other on the Sacrifice of Praise and Thanksgiving to complete my thoughts on the Essence of the Office.
————————————
The essence of the Daily Office must be found on one hand in Paul’s exhortation for Christians “with gratitude in your hearts [to] sing psalms, hymns, and spiritual songs to God” (Col 3:12), and, on the other hand, to “pray without ceasing” (1 Thess 5:17). The two central themes here that we must keep before our eyes are the idea of the use of songs and poetic praises of God and also continuous prayer springing from deliberate acts of periodic prayer. As we consider the Daily Office and its various parts and acts, we will return time and time again to these two basic principles that form its foundation.
Psalms, Hymns, and Spiritual Songs
The Anglican mystic Evelyn Underhill (†1941) in her book Worship reinforces the poetic character of the Daily Office and the significance of that quality:
Liturgical worship shares with all ritual action the character of a work of art. Entering upon it, we leave the lower realism of daily life for the higher realism of a successive action which expresses and interprets eternal truth by the deliberate use of poetic and symbolic material. A liturgical service should therefore possess a structural unity; its general form and movement, and each of its parts, being determined by the significance of the whole. By its successive presentation of all the phases of the soul’s response to the Holy, its alternative use of history and oratory, drama and rhythm, its appeals to feeling, thought, and will, the individual is educated and gathered into the great movement of the Church. . . . Nevertheless since its main function is to suggest the Supernatural and lead men out to communion with the supernatural, it is by the methods of poetry that its chief work will be done. . . . [P]oetry still remains a chief element at least in the Daily Office, which is mainly an arrangement of psalms, canticles, and Scripture readings. (Worship, p. 119)
She goes on to remind us of the interpretive errors that occur when we attempt to read poetry literally and miss its deeper sense and direction. As she sees it, poetry in the liturgy has three main purposes:
(1) It is the carrying-medium of something which otherwise wholly eludes representation: the soul’s deep and awestruck apprehension of the numinous. . . .
(2) It can universalize particulars; giving an eternal reference to those things of time in and through which God speaks to men. . . .
(3) It is a powerful stimulant of the transcendental sense . . .
All these characters of poetry are active in good liturgy, and indeed constitute an important part of its religious value. Moreover, poetry both enchants and informs, addressing its rhythmic and symbolic speech to regions of the mind which are inaccessible to argument, and evoking movements of awe and love which no exhortation can obtain. It has meaning at many levels, and welds together all those who use it; overriding their personal moods and subduing them with a grave loveliness. (Worship, p. 120)
Great art—great poetry—is that which can capture our minds and hearts, and suffuse reality with a new light, a new perspective. It helps us see our ordinary, everyday world as not so ordinary, and cracks open everyday reality to help us see the beauty, the glory, and the wonder that is concealed therein. It helps us see new possibilities; it helps us see grander movements.
This is my best perspective on Scripture: it invites us into a different way of seeing the world and our relationships within it. It invites us to experience the whole cosmos arrayed around the throne of God as portrayed in the heavenly throne-room depicted in Revelation 4-6, and leads us to speculate about what it means to live in a world where justice, mercy, and loving-kindness are fundamental guiding principles. We are invited to recognize our own world transformed and suffused with the light of God and to function as mirrors, lenses, and crystals, reflecting—focusing—diffusing—the divine light, casting it through our facets upon the world and people around us.
The Office with its language of poetry reminds us and orients us to this level of understanding and reflection. Too, it can help us get beyond a literalism and dogmatism that can either frustrate or limit our sense of the holy and the divine. The Athanasian Creed can be a hard pill for many to swallow. On one hand, it’s chalk full of complicated and philosophical technical terms. On the other, it ends with a declaration of damnation containing a certainty that seems to arrogate to itself a judgment properly left with God alone. The Episcopal Church has never been comfortable with it; Bishop Seabury (†1796), the first American Episcopal bishop, wrote that he was never convinced of the propriety of reading it in church, yet did want to include it along the same lines as the articles of faith to show that we hold the common faith of the West. Indeed, the 1979 revision is the only American prayer book to include it. Especially as modern people, we don’t know what to do with it—but the monks did! They sang it as a canticle complete with antiphons at Sunday Prime, the poetic and musical setting potentially subverting its dogmatism and softening its philosophical formality in song.
After speaking of the eight individual hours that formed the Daily Office in the West, Underhill draws them together and unites them with their purpose:
The complete Divine Office, then, . . . is best understood when regarded as a spiritual and artistic unity; so devised, that the various elements of praise, prayer, and reading, and the predominately poetic and historic material from which it is built up, contribute to one single movement of the corporate soul, and form together one single act of solemn yet exultant worship. This act of worship is designed to give enduring and impersonal expression to eternal truths; and unite the here and now earthly action of the Church with the eternal response of creation to its origin. It is her “Sacred Chant,” and loses some of its quality and meaning when its choral character is suppressed: for in it, the demands of a superficial realism are set aside, in favour of those deeper realities which can only be expressed under poetic and musical forms. (Worship, 124-5)
The more we sing of the Office, the more in touch we are with these melodies, harmonies, and rhythms of which she speaks. Yet, even if we are reading it alone in our rooms, we can still find the cadences there.
On a purely literary level, we can go through the Office step by step and note the presence of the poetry and music at every step. The psalms form the heart of the office. We respond to the Scripture readings with canticles, most of which are infused and inspired by the psalms—or songs like them. The suffrages themselves are verses of psalms recombined and related to one another in new ways. The collects and prayers speak in the language of the psalms and Scriptures.
As we pray the Office and sing it—whether aloud or in our hearts—we are incarnating the Pauline injunction to sing psalms, hymns, and spiritual songs to God and to one another. As its poetry becomes more deeply a part of us, as these songs become more fully implanted within our hearts, they leads us to a more beautiful lens for locating God at work in our world.
To Pray Without Ceasing
This notion of having the songs and psalms implanted in our hearts and consciousness leads us in to the second principle, to pray without ceasing. If we wish to learning the meaning of this phrase, we must turn our eyes to the Desert Fathers and Mothers for it was they who devoted their entire efforts to live its meaning.
The fourth century was a tumultuous time for the Church as Constantine’s Edict of Milan in 313 meant an end to persecution and brought with it a tacit sign of imperial favor. (Christianity wouldn’t actually become the official religion of the empire until 380 under Theodosius.) While the easing of restrictions against Christianity brought in a wave of converts—some no doubt embracing it for political gain—this same easing equally triggered a crisis of spirituality. For decades, Christian authenticity had been bound up with martyrdom; fidelity to the way of the cross was identified with the willingness to die a martyr’s death. With martyrdom at the hands of the authorities no longer an option, where was an earnest Christian to turn?
The answer came in the form of the desert. Christians who sought to embody the commands of Scripture sold their possessions, renounced family life, and sought lives of prayer and austerity in the deserts, either on their own or in the company of like-minded souls. This way of life, which would flower into monasticism and feed the church spiritually for centuries to come, was popularized by bishops and theologians who wrote inspiring accounts of the lives of simple men and the spiritual riches they uncovered. The great bishop Athanasius (†373) penned the Life of Antony which chronicled the life and spirituality of one of the earliest desert saints and spread word of the movement across the Greek-speaking world. Not to be outdone, the ascetic and scholar Jerome (†367), living in a monastery in Jerusalem, wrote a number of lives that sought to supplement (or replace) the Life of Antony, bringing knowledge of the desert life to the Latin-speaking church. The first great systematic works of Western Christian spirituality, John Cassian’s (†435) Institutes and Conferences, were written for the benefit of his monastery in Gaul, containing remembrances of his youthful spiritual dialogues with heroes of the Egyptian and Palestinian deserts.
As we sift through the literature of the early monastic movement and the desert saints who founded it, we come back time and time again to this injunction to “pray without ceasing,” to praying of some form of the Daily Office, and a fundamental belief that the use of the Office was the key to praying without ceasing. The characteristic pattern of desert life is captured in a brief description of how Antony lived:
The money he earned from his work he gave to the poor, apart from what he needed to buy bread, and he prayed often, for he learned that one should pray to the Lord without ceasing. He also listened attentively to the Scriptures so that nothing should slip from his mind. He preserved all the Lord’s commandments, keeping them safe in his memory rather than in books. (Life of Antony 3, Early Christian Lives, p. 10)
Note the way that work, prayer, and memorization of the Scriptures are interconnected here. This way of life is further clarified by an episode where a desert hermit was disputing with a group of uber-pietists called the Euchites or Messalians concerning prayer without ceasing:
Some of the monks who are called Euchites went to Enaton to see Abba Lucius. The old man asked them, ‘What is your manual work?’ They said, ‘We do not touch manual work but as the Apostle says, we pray without ceasing.’ The old man asked them if they did not eat and they replied they did. So he said to them, ‘When you are eating, who prays for you then?’ Again he asked them if they did not sleep and they replied they did. And he said to them, ‘When you are asleep, who prays for you then?’ They could not find any answer to give him. He said to them, ‘Forgive me, but you do not act as you speak. I will show you how, while doing my manual work, I pray without interruption. I sit down with God, soaking my reeds and plaiting my ropes, and I say, “God have mercy on me; according to your great goodness and according to the multitude of your mercies, save me from my sins [Ps 51:1,2].”’ So he asked them if this were not prayer and they replied it was. Then he said to them, ‘So when I have spent the whole day working and praying, making thirteen pieces of money more or less, I put two pieces of money outside the door and I pay for my food with the rest of the money. He who takes the two pieces of money prays for me when I am eating and sleeping; so, by the grace of God, I fulfill the precept to pray without ceasing.’ (Sayings of the Desert Fathers, p. 120-1)
This blend of piety and practicality is found throughout this early literature. The life described is one filled with basic manual labor—weaving ropes or baskets made from the leaves of the desert palms or scratching out subsistence gardens from the rocky soil—suffused with constant prayer. Indeed, the Egyptian monks in particular were famous for prayers that were “brief but frequent.”
The prayer recited by Abba Lucius is an adaptation of the start of Psalm 51. Reading through the Life of Antony and the description that Athanasius gives of Antony’s struggles in spiritual travail, a pattern emerges. At a great turning point in Antony’s life, during a struggle with demons that left him both physically and spiritually battered he retained his faith and focus by ceaselessly chanting, “If they place an encampment against me, my heart will not fear” (Ps 27:3). When people came from the cities, hoping to find him dead, he would pray verses from Ps 68:1-2 and Ps 118:10. Throughout the literature, the words of the psalms are constantly appearing through their prayers and discussions. In truth their whole conversations are shot through with Scripture, but consistently the psalms predominate. In fact, the Egyptian “brief but frequent” prayers that appear in the corpus are almost always drawn from Scripture and the psalms. One of the works of Evagrius of Pontus (†399) consists entirely of one-liners from Scripture to be used for prayer in a host of situations organized in relation to the eight vices identified by the desert monks.
For these monks—many of whom were illiterate—Scripture came through hearing. Preeminently, Scripture was heard and memorized in the Daily Offices. The foundation of the Office gave them the words they needed to meditate in the midst of their work and to truly pray without ceasing no matter what they were doing.
Perhaps the preeminent connection between the Scriptures, the psalms, and praying without ceasing comes from the second conference on prayer recorded by John Cassian. Abba Isaac says that the whole goal of the monastic way of life can be summed up like this: “This, I say, is the end [goal] of all perfection–that the mind purged of every carnal desire may daily be elevated to spiritual things, until one’s whole way of life and all the yearnings of one’s heart become and single and continuous prayer” (Conferences 10.7.3). Cassian’s companion Germanus asks how this sort of focus can be achieved. The reply from Abba Isaac is that there is one particular formula for meditation that can secure this result:
The formula for this discipline and prayer that you are seeking, then, shall be presented to you. Every monk who longs for the continual awareness of God should be in the habit of meditating on it ceaselessly in his heart, after having driven out every kind of thought, because he will be unable to hold fast to it in any other way than by being freed from all bodily cares and concerns. Just as this was handed down to us by a few of the oldest fathers who were left, so also we pass it on to none but the most exceptional, who truly desire it. This, then, is the devotional formula proposed to you as absolutely necessary for possessing the perpetual awareness of God: ‘O God, make speed to save me; O Lord, make haste to help me’ [Ps 70:1]. (Conferences 10.10.2)
Yes, this is the line that is used as a verse and response to open each of the prayer offices. No, that’s not an accident.
John Cassian makes the explicit connection between the Daily Office and the continuous prayer of the Egyptian monks in his other big book, the Institutes, but he does so by framing it in the midst of one of the disputes about monastic practice. By the end of the fourth century, there were two major centers of monastic practice—the deserts of Egypt and the deserts of Palestine. They had different ways of praying the Daily Office. The Egyptian model was the same in format as what appears to have been done in many of the early cathedrals of the period—one public service in the morning and another in the evening. Twelve psalms were sung, then there was a reading from the Old Testament, then one from the New Testament. That was it for the day. The Palestinian model was to gather more frequently. Jerome, writing from his monastery in Bethlehem, advises this:
Further, although the apostle bids us to ‘pray without ceasing,’ and although to the saints their very sleep is a supplication, we ought to have fixed hours of prayer, that if we are detained by work, the time may remind us of our duty. Prayers, as everyone knows, ought to be said at the third, sixth, and ninth hours, at dawn and at evening. . . . We should rise two or three times in the night and go over the parts of Scripture which we know by heart. (Letter 22. 37)
and instructs the parents of a young virgin dedicated to the church to train her in the same way: “She ought to rise at night to recite prayers and psalms; to sing hymns in the morning; at the third, sixth, and ninth hours to take her place in the line to do battle for Christ; and lastly to kindle her lamp and to offer her evening sacrifice” (Letter 107.9).
The Egyptians responded rather harshly. One characteristic response comes from the Egyptian-trained Epiphanius:
The Blessed Epiphanius, Bishop of Cyprus, was told this by the abbot of a monastery he had in Palestine, ‘By your prayers we do not neglect our appointed round of psalmody, but we are very careful to recite [the prayer offices of] Terce, Sext and None.’ Then Epiphanius corrected them with the following comment, ‘It is clear you do not trouble about the other hours of the day, if you cease from prayer. The true monk should have prayer and psalmody continuously in his heart.’ (Sayings of the Desert Fathers, p. 57)
Thus, he suggested that by having more set hours of the day, the monks were neglecting this continual prayer of the heart and instead were satisfied only to pray when the clock told them it was time to do so. Frankly, this is kind of a cheap shot. An argument could equally be made that since the Palestinian monks were hearing the psalms more, they had better opportunity to memorize them and keep them always in their hearts—but the (Egyptian) sayings don’t see fit to give us the Palestinian abbot’s response!
In light of this argument between the two parties, John Cassian tries to take a middle path. After explaining the Egyptian system, and before talking about how to pray the day hours, he says this:
For, among [the Egyptians as opposed to the monasteries of Palestine and Mesopotamia] the offices that we are obliged to render to the Lord at different hours and at intervals of time [i.e., the day offices of Terce, Sext, and None] to the call of the summoner, are celebrated continuously and spontaneously throughout the course of the whole day, in tandem with their work. For they are constantly doing manual labor alone in their cells in such a way that they almost never omit meditating on the psalms and on other parts of Scripture, and to this they add entreaties and prayers at every moment, taking up the whole day in offices that we celebrate at fixed times. Hence, apart from the evening and
Morning Prayer for 10/13/2025
Monday after Proper 23
(Commemoration of Edward the Confessor, King of England, 1066)
Pre-Office Angelus [+][-]
V. The Angel of the Lord announced to Mary
R. And she conceived by the Holy Spirit.
Hail Mary, full of grace, the Lord is with you.
Blessed are you among women,
and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners,
now and at the hour of our death. Amen.
V. Behold the handmaid of the Lord
R. Be it unto me according to your word
Hail Mary, full of grace, the Lord is with you.
Blessed are you among women,
and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners,
now and at the hour of our death. Amen.
V. And the Word was made flesh.
R. And dwelled among us.
Hail Mary, full of grace, the Lord is with you.
Blessed are you among women,
and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners,
now and at the hour of our death. Amen.
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray:
Pour your grace into our hearts, O Lord,
that we who have known the incarnation of your Son Jesus Christ,
announced by an angel to the Virgin Mary,
may by his cross and passion be brought to the glory of his resurrection;
through Jesus Christ our Lord. Amen.
R. The angel of the Lord announced unto Mary;
V. And she conceived by the Holy Ghost.
Hail Mary, full of grace, the Lord is with thee.
Blessed art thou amongst women
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners, now, and at the hour of our death. Amen.
R. Behold the handmaid of the Lord:
V. Be it unto me according to Thy word.
Hail Mary, full of grace, the Lord is with thee.
Blessed art thou amongst women
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners, now, and at the hour of our death. Amen.
R. And the Word was made flesh:
V. And dwelt among us.
Hail Mary, full of grace, the Lord is with thee.
Blessed art thou amongst women
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners, now, and at the hour of our death. Amen.
V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray:
We beseech Thee, O Lord, pour thy grace into our hearts,
that we who have known the incarnation of thy Son Jesus Christ,
announced by an angel to the Virgin Mary,
may by his cross and passion be brought to the glory of His resurrection,
who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and forever. Amen.
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Phillipians 1:2
Grace to you and peace from God our Father and from the Lord Jesus Christ. Phillipians 1:2
Confession of Sin [+][-]
Dearly beloved, we have come together in the presence of
Almighty God our heavenly Father, to render thanks for the
great benefits that we have received at his hands, to set forth
his most worthy praise, to hear this holy Word, and to ask, for
ourselves and on behalf of others, those things that are
necessary for our life and our salvation. And so that we may
prepare ourselves in heart and mind to worship him, let us
kneel in silence, and with penitent and obedient hearts
confess our sins, that we may obtain forgiveness by his
infinite goodness and mercy.
Silence may be kept.
Almighty and most merciful Father,
we have erred and strayed from thy ways like lost sheep,
we have followed too much the devices and desires of our own hearts,
we have offended against thy holy laws,
we have left undone those things which we ought to have done,
and we have done those things which we ought not to have done.
But thou, O Lord, have mercy upon us,
spare thou those who confess their faults,
restore thou those who are penitent,
according to thy promises declared unto mankind
in Christ Jesus our Lord;
and grant, O most merciful Father, for his sake,
that we may hereafter live a godly, righteous, and sober life,
to the glory of thy holy Name. Amen.
The Almighty and merciful Lord grant us absolution and
remission of all our sins, true repentance, amendment of
life, and the grace and consolation of his Holy Spirit. Amen.
Dearly beloved, we have come together in the presence of
Almighty God our heavenly Father, to set forth his praise, to
hear his holy Word, and to ask, for ourselves and on behalf
of others, those things that are necessary for our life and our
salvation. And so that we may prepare ourselves in heart and
mind to worship him, let us kneel in silence, and with
penitent and obedient hearts confess our sins, that we may
obtain forgiveness by his infinite goodness and mercy.
Silence may be kept.
Most merciful God,
we confess that we have sinned against you
in thought, word, and deed,
by what we have done,
and by what we have left undone.
We have not loved you with our whole heart;
we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.
For the sake of your Son Jesus Christ,
have mercy on us and forgive us;
that we may delight in your will,
and walk in your ways,
to the glory of your Name. Amen.
Almighty God have mercy on us, forgive us all our sins
through our Lord Jesus Christ, strengthen us in all
goodness, and by the power of the Holy Spirit keep us in
eternal life. Amen.
The Invitatory and Psalter
V. Lord, open our lips.
R. And our mouth shall proclaim your praise.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
V. O Lord, open thou our lips.
R. And our mouth shall show forth thy praise.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Alleluia.
Venite Psalm 95:1-7; 96:9, 13
Worship the Lord in the beauty of holiness: O come, let us adore him.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O come, let us sing unto the Lord; *
let us heartily rejoice in the strength of our salvation.
Let us come before his presence with thanksgiving *
and show ourselves glad in him with psalms.
Worship the Lord in the beauty of holiness: O come, let us adore him.[+][-]
For the Lord is a great God, *
and a great King above all gods.
In his hand are all the corners of the earth, *
and the strength of the hills is his also.
The sea is his, and he made it, *
and his hands prepared the dry land.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O come, let us worship and fall down *
and kneel before the Lord our Maker.
For he is the Lord our God, *
and we are the people of his pasture
and the sheep of his hand.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O worship the Lord in the beauty of holiness; *
let the whole earth stand in awe of him.
For he cometh, for he cometh to judge the earth, *
and with righteousness to judge the world
and the peoples with his truth.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Venite Psalm 95:1-7
Worship the Lord in the beauty of holiness: Come let us adore him.
Worship the Lord in the beauty of holiness: Come let us adore him.
Come, let us sing to the Lord; *
let us shout for joy to the Rock of our salvation.
Let us come before his presence with thanksgiving *
and raise a loud shout to him with psalms.
Worship the Lord in the beauty of holiness: Come let us adore him.[+][-]
For the Lord is a great God, *
and a great King above all gods.
In his hand are the caverns of the earth, *
and the heights of the hills are his also.
The sea is his, for he made it, *
and his hands have molded the dry land.
Worship the Lord in the beauty of holiness: Come let us adore him.
Come, let us bow down, and bend the knee, *
and kneel before the Lord our Maker.
For he is our God,
and we are the people of his pasture and the sheep of his hand. *
Oh, that today you would hearken to his voice!
Worship the Lord in the beauty of holiness: Come let us adore him.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
Worship the Lord in the beauty of holiness: Come let us adore him.
Worship the Lord in the beauty of holiness: Come let us adore him.
The Psalm or Psalms Appointed
Psalm 68 Exsurgat Deus
But let the righteous be glad and rejoice before God; let them also be merry and joyful .
1 LET God arise, and let his enemies be scattered; *
let them also that hate him flee before him.
2 Like as the smoke vanisheth, so shalt thou drive them away; *
and like as wax melteth at the fire, so let the ungodly perish at the presence of God.
3 But let the righteous be glad, and rejoice before God; *
let them also be merry and joyful.
4 O sing unto God, and sing praises unto his Name; magnify him that rideth upon the heavens; *
praise him in his Name JAH, and rejoice before him.
5 He is a Father of the fatherless, and defendeth the cause of the widows; *
even God in his holy habitation.
6 He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of captivity; *
but letteth the runagates continue in scarceness.
7 O God, when thou wentest forth before the people; *
when thou wentest through the wilderness,
8 The earth shook, and the heavens dropped at the presence of God; *
even as Sinai also was moved at the presence of God, who is the God of Israel.
9 Thou, O God, sentest a gracious rain upon thine inheritance, *
and refreshedst it when it was weary.
10 Thy congregation shall dwell therein; *
for thou, O God, hast of thy goodness prepared for the poor.
11 The Lord gave the word; *
great was the company of women that bare the tidings.
12 Kings with their armies did flee, and were discomfited, *
and they of the household divided the spoil.
13 Though ye have lain among the sheep-folds, yet shall ye be as the wings of a dove *
that is covered with silver wings, and her feathers like gold.
14 When the Almighty scattered kings for their sake, *
then were they as white as snow in Salmon.
15 As the hill of Bashan, so is God's hill; *
even an high hill, as the hill of Bashan.
16 Why mock ye so, ye high hills? this is God's hill, in the which it pleaseth him to dwell; *
yea, the LORD will abide in it for ever.
17 The chariots of God are twenty thousand, even thousands of angels; *
and the Lord is among them as in the holy place of Sinai.
18 Thou art gone up on high, thou hast led captivity captive, and received gifts from men; *
yea, even from thine enemies, that the LORD God might dwell among them.
19 Praised be the Lord daily, *
even the God who helpeth us, and poureth his benefits upon us.
20 He is our God, even the God of whom cometh salvation: *
GOD is the Lord, by whom we escape death.
21 God shall wound the head of his enemies, *
and the hairy scalp of such a one as goeth on still in his wickedness.
22 The Lord hath said, I will bring my people again, as I did from Bashan; *
mine own will I bring again, as I did sometime from the deep of the sea.
23 That thy foot may be dipped in the blood of thine enemies, *
and that the tongue of thy dogs may be red through the same.
24 It is well seen, O God, how thou goest; *
how thou, my God and King, goest in the sanctuary.
25 The singers go before, the minstrels follow after, *
in the midst of the damsels playing with the timbrels.
26 Give thanks unto God the Lord in the congregation, *
ye that are of the fountain of Israel.
27 There is little Benjamin their ruler, and the princes of Judah their council; *
the princes of Zebulon, and the princes of Naphthali.
28 Thy God hath sent forth strength for thee; *
stablish the thing, O God, that thou hast wrought in us,
29 For thy temple's sake at Jerusalem; *
so shall kings bring presents unto thee.
30 Rebuke thou the dragon and the bull, with the leaders of the heathen, so that they humbly bring pieces of silver; *
scatter thou the peoples that delight in war;
31 Then shall the princes come out of Egypt; *
the Morians' land shall soon stretch out her hands unto God.
32 Sing unto God, O ye kingdoms of the earth; *
O sing praises unto the Lord;
33 Who sitteth in the heavens over all, from the beginning: *
lo, he doth send out his voice; yea, and that a mighty voice.
34 Ascribe ye the power to God over Israel; *
his worship and strength is in the clouds.
35 O God, wonderful art thou in thy holy places: *
even the God of Israel, he will give strength and power unto his people. Blessed be God.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
But let the righteous be glad and rejoice before God; let them also be merry and joyful .
Psalm 68 Exsurgat Deus
But let the righteous be glad and rejoice before God; let them also be merry and joyful .
But let the righteous be glad and rejoice before God; let them also be merry and joyful.
1 Let God arise, and let his enemies be scattered; *
let those who hate him flee before him.
2 Let them vanish like smoke when the wind drives it away; *
as the wax melts at the fire, so let the wicked perish at the presence of God.
3 But let the righteous be glad and rejoice before God; *
let them also be merry and joyful.
4 Sing to God, sing praises to his Name; exalt him who rides upon the heavens; *
YAHWEH is his Name, rejoice before him!
5 Father of orphans, defender of widows, *
God in his holy habitation!
6 God gives the solitary a home and brings forth prisoners into freedom; *
but the rebels shall live in dry places.
7 O God, when you went forth before your people, *
when you marched through the wilderness,
8 The earth shook, and the skies poured down rain, at the presence of God, the God of Sinai, *
at the presence of God, the God of Israel.
9 You sent a gracious rain, O God, upon your inheritance; *
you refreshed the land when it was weary.
10 Your people found their home in it; *
in your goodness, O God, you have made provision for the poor.
11 The Lord gave the word; *
great was the company of women who bore the tidings:
12 Kings with their armies are fleeing away; *
the women at home are dividing the spoils.
13 Though you lingered among the sheepfolds, *
you shall be like a dove whose wings are covered with silver, whose feathers are like green gold.
14 When the Almighty scattered kings, *
it was like snow falling in Zalmon.
15 O mighty mountain, O hill of Bashan! *
O rugged mountain, O hill of Bashan!
16 Why do you look with envy, O rugged mountain, at the hill which God chose for his resting place? *
truly, the LORD will dwell there for ever.
17 The chariots of God are twenty thousand, even thousands of thousands; *
the Lord comes in holiness from Sinai.
18 You have gone up on high and led captivity captive; you have received gifts even from your enemies, *
that the LORD God might dwell among them.
19 Blessed be the Lord day by day, *
the God of our salvation, who bears our burdens.
20 He is our God, the God of our salvation; *
God is the LORD, by whom we escape death.
21 God shall crush the heads of his enemies, *
and the hairy scalp of those who go on still in their wickedness.
22 The Lord has said, "I will bring them back from Bashan; *
I will bring them back from the depths of the sea;
23 That your foot may be dipped in blood, *
the tongues of your dogs in the blood of your enemies."
24 They see your procession, O God, *
your procession into the sanctuary, my God and my King.
25 The singers go before, musicians follow after, *
in the midst of maidens playing upon the hand-drums.
26 Bless God in the congregation; *
bless the LORD, you that are of the fountain of Israel.
27 There is Benjamin, least of the tribes, at the head; the princes of Judah in a company; *
and the princes of Zebulon and Naphtali.
28 Send forth your strength, O God; *
establish, O God, what you have wrought for us.
29 Kings shall bring gifts to you, *
for your temple's sake at Jerusalem.
30 Rebuke the wild beast of the reeds, *
and the peoples, a herd of wild bulls with its calves.
31 Trample down those who lust after silver; *
scatter the peoples that delight in war.
32 Let tribute be brought out of Egypt; *
let Ethiopia stretch out her hands to God.
33 Sing to God, O kingdoms of the earth; *
sing praises to the Lord.
34 He rides in the heavens, the ancient heavens; *
he sends forth his voice, his mighty voice.
35 Ascribe power to God; *
his majesty is over Israel; his strength is in the skies.
36 How wonderful is God in his holy places! *
the God of Israel giving strength and power to his people! Blessed be God!
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
But let the righteous be glad and rejoice before God; let them also be merry and joyful .
But let the righteous be glad and rejoice before God; let them also be merry and joyful.
Psalm 1 Beatus vir qui non abiit
But his delight is in the law of the LORD, and in his law will he exercise himself day and night.
1 BLESSED is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, *
and hath not sat in the seat of the scornful.
2 But his delight is in the law of the LORD; *
and in his law will he exercise himself day and night.
3 And he shall be like a tree planted by the waterside, *
that will bring forth his fruit in due season.
4 His leaf also shall not wither; *
and look, whatsoever he doeth, it shall prosper.
5 As for the ungodly, it is not so with them; *
but they are like the chaff, which the wind scattereth away from the face of the earth.
6 Therefore the ungodly shall not be able to stand in the judgment, *
neither the sinners in the congregation of the righteous.
7 But the LORD knoweth the way of the righteous; *
and the way of the ungodly shall perish.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
But his delight is in the law of the LORD, and in his law will he exercise himself day and night.
Psalm 2 Quare fremuerunt gentes?
Serve the LORD in fear and rejoice unto him with reverence.
1 WHY do the heathen so furiously rage together? *
and why do the people imagine a vain thing?
2 The kings of the earth stand up, and the rulers take counsel together *
against the LORD, and against his Anointed:
3 Let us break their bonds asunder, *
and cast away their cords from us.
4 He that dwelleth in heaven shall laugh them to scorn: *
the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, *
and vex them in his sore displeasure:
6 Yet have I set my King *
upon my holy hill of Sion.
7 I will rehearse the decree; *
the LORD hath said unto me, Thou art my Son, this day have I begotten thee.
8 Desire of me, and I shall give thee the nations for thine inheritance, *
and the utmost parts of the earth for thy possession.
9 Thou shalt bruise them with a rod of iron, *
and break them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings; *
be instructed, ye that are judges of the earth.
11 Serve the LORD in fear, *
and rejoice unto him with reverence.
12 Kiss the Son, lest he be angry, and so ye perish from the right way, if his wrath be kindled, yea but a little. *
Blessed are all they that put their trust in him.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Serve the LORD in fear and rejoice unto him with reverence.
Psalm 3 Domine, quid multiplicati
But thou O LORD art my defender; thou art my worship and the lifter up of my head.
1 LORD, how are they increased that trouble me! *
many are they that rise against me.
2 Many one there be that say of my soul, *
There is no help for him in his God.
3 But thou, O LORD, art my defender; *
thou art my worship, and the lifter up of my head.
4 I did call upon the LORD with my voice, *
and he heard me out of his holy hill.
5 I laid me down and slept, and rose up again; *
for the LORD sustained me.
6 I will not be afraid for ten thousands of the people, *
that have set themselves against me round about.
7 Up, LORD, and help me, O my God, *
for thou smitest all mine enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.
8 Salvation belongeth unto the LORD; *
and thy blessing is upon thy people.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
But thou O LORD art my defender; thou art my worship and the lifter up of my head.
Psalm 1 Beatus vir qui non abiit
Their delight is in the law of the LORD, and they meditate on his law day and night.
1 Happy are they who have not walked in the counsel of the wicked, *
nor lingered in the way of sinners, nor sat in the seats of the scornful!
2 Their delight is in the law of the LORD, *
and they meditate on his law day and night.
3 They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; *
everything they do shall prosper.
4 It is not so with the wicked; *
they are like chaff which the wind blows away.
5 Therefore the wicked shall not stand upright when judgment comes, *
nor the sinner in the council of the righteous.
6 For the LORD knows the way of the righteous, *
but the way of the wicked is doomed.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
Their delight is in the law of the LORD, and they meditate on his law day and night.
Psalm 2 Quare fremuerunt gentes?
Submit to the LORD with fear, and with reverence rejoice before him;
1 Why are the nations in an uproar? *
Why do the peoples mutter empty threats?
2 Why do the kings of the earth rise up in revolt, and the princes plot together, *
against the LORD and against his Anointed?
3 Let us break their yoke, they say; *
let us cast off their bonds from us.
4 He whose throne is in heaven is laughing; *
the Lord has them in derision.
5 Then he speaks to them in his wrath, *
and his rage fills them with terror.
6 I myself have set my king *
upon my holy hill of Zion
7 Let me announce the decree of the LORD: *
he said to me, "You are my Son; this day have I begotten you.
8 Ask of me, and I will give you the nations for your inheritance *
and the ends of the earth for your possession.
9 You shall crush them with an iron rod *
and shatter them like a piece of pottery."
10 And now, you kings, be wise; *
be warned, you rulers of the earth.
11 Submit to the LORD with fear, *
and with trembling bow before him;
12 Lest he be angry and you perish; *
for his wrath is quickly kindled.
13 Happy are they all *
who take refuge in him!
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
Submit to the LORD with fear, and with reverence rejoice before him;
Psalm 3 Domine, quid multiplicati
But you, O LORD, are a shield about me; you are my glory, the one who lifts up my head.
1 LORD, how many adversaries I have! *
how many there are who rise up against me!
2 How many there are who say of me, *
"There is no help for him in his God."
3 But you, O LORD, are a shield about me; *
you are my glory, the one who lifts up my head.
4 I call aloud upon the LORD, *
and he answers me from his holy hill;
5 I lie down and go to sleep; *
I wake again, because the LORD sustains me.
6 I do not fear the multitudes of people *
who set themselves against me all around.
7 Rise up, O LORD; set me free, O my God; *
surely, you will strike all my enemies across the face, you will break the teeth of the wicked.
8 Deliverance belongs to the LORD. *
Your blessing be upon your people!
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
But you, O LORD, are a shield about me; you are my glory, the one who lifts up my head.
The Lessons
A Reading from Jeremiah 36:11-26
When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD, Then he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people. Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words. And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book. Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king. Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him. And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth. Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them. But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.
When Micai'ah the son of Gemari'ah, son of Shaphan, heard all the words of the LORD from the scroll, he went down to the king's house, into the secretary's chamber; and all the princes were sitting there: Eli'shama the secretary, Delai'ah the son of Shemai'ah, Elna'than the son of Achbor, Gemari'ah the son of Shaphan, Zedeki'ah the son of Hanani'ah, and all the princes. And Micai'ah told them all the words that he had heard, when Baruch read the scroll in the hearing of the people. Then all the princes sent Jehu'di the son of Nethani'ah, son of Shelemi'ah, son of Cushi, to say to Baruch, "Take in your hand the scroll that you read in the hearing of the people, and come." So Baruch the son of Neri'ah took the scroll in his hand and came to them. And they said to him, "Sit down and read it." So Baruch read it to them. When they heard all the words, they turned one to another in fear; and they said to Baruch, "We must report all these words to the king." Then they asked Baruch, "Tell us, how did you write all these words? Was it at his dictation?" Baruch answered them, "He dictated all these words to me, while I wrote them with ink on the scroll." Then the princes said to Baruch, "Go and hide, you and Jeremiah, and let no one know where you are." So they went into the court to the king, having put the scroll in the chamber of Eli'shama the secretary; and they reported all the words to the king. Then the king sent Jehu'di to get the scroll, and he took it from the chamber of Eli'shama the secretary; and Jehu'di read it to the king and all the princes who stood beside the king. It was the ninth month, and the king was sitting in the winter house and there was a fire burning in the brazier before him. As Jehu'di read three or four columns, the king would cut them off with a penknife and throw them into the fire in the brazier, until the entire scroll was consumed in the fire that was in the brazier. Yet neither the king, nor any of his servants who heard all these words, was afraid, nor did they rend their garments. Even when Elna'than and Delai'ah and Gemari'ah urged the king not to burn the scroll, he would not listen to them. And the king commanded Jerah'meel the king's son and Serai'ah the son of Az'ri-el and Shelemi'ah the son of Abdeel to seize Baruch the secretary and Jeremiah the prophet, but the LORD hid them.
When Micaiah son of Gemariah son of Shaphan heard all the words of the LORD from the scroll, he went down to the king's house, into the secretary's chamber; and all the officials were sitting there: Elishama the secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the officials. And Micaiah told them all the words that he had heard, when Baruch read the scroll in the hearing of the people. Then all the officials sent Jehudi son of Nethaniah son of Shelemiah son of Cushi to say to Baruch, "Bring the scroll that you read in the hearing of the people, and come." So Baruch son of Neriah took the scroll in his hand and came to them. And they said to him, "Sit down and read it to us." So Baruch read it to them. When they heard all the words, they turned to one another in alarm, and said to Baruch, "We certainly must report all these words to the king." Then they questioned Baruch, "Tell us now, how did you write all these words? Was it at his dictation?" Baruch answered them, "He dictated all these words to me, and I wrote them with ink on the scroll." Then the officials said to Baruch, "Go and hide, you and Jeremiah, and let no one know where you are." Leaving the scroll in the chamber of Elishama the secretary, they went to the court of the king; and they reported all the words to the king. Then the king sent Jehudi to get the scroll, and he took it from the chamber of Elishama the secretary; and Jehudi read it to the king and all the officials who stood beside the king. Now the king was sitting in his winter apartment (it was the ninth month), and there was a fire burning in the brazier before him. As Jehudi read three or four columns, the king would cut them off with a penknife and throw them into the fire in the brazier, until the entire scroll was consumed in the fire that was in the brazier. Yet neither the king, nor any of his servants who heard all these words, was alarmed, nor did they tear their garments. Even when Elnathan and Delaiah and Gemariah urged the king not to burn the scroll, he would not listen to them. And the king commanded Jerahmeel the king's son and Seraiah son of Azriel and Shelemiah son of Abdeel to arrest the secretary Baruch and the prophet Jeremiah. But the LORD hid them.
Here ends the Reading.
The First Song of Isaiah Ecce, Deus
Isaiah 12:2-6
Behold, God is my salvation; *
I will trust and not be afraid:
For the Lord God is my strength and my song; *
he also is become my salvation.
Therefore with joy shall ye draw water *
out of the wells of salvation.
And in that day shall ye say, *
Praise the Lord, call upon his Name;
Declare his doings among the people; *
make mention that his Name is exalted.
Sing unto the Lord, for he hath done excellent things, *
this is known in all the earth.
Cry out and shout, thou inhabitant of Zion; *
for great is the Holy One of Israel in the midst of thee.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
The First Song of Isaiah Ecce, Deus
Isaiah 12:2-6
Surely, it is God who saves me; *
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense, *
and he will be my Savior.
Therefore you shall draw water with rejoicing *
from the springs of salvation.
And on that day you shall say, *
Give thanks to the Lord and call upon his Name;
Make his deeds known among the peoples; *
see that they remember that his Name is exalted.
Sing praises of the Lord, for he has done great things, *
and this is known in all the world.
Cry aloud, inhabitants of Zion, ring out your joy, *
for the great one in the midst of you is the Holy One of Israel.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
The First Song of Isaiah Ecce, Deus
Isaiah 12:2-6
Behold, God is my salvation; *
I will trust and not be afraid:
For the Lord God is my strength and my song; *
he also is become my salvation.
Therefore with joy shall ye draw water *
out of the wells of salvation.
And in that day shall ye say, *
Praise the Lord, call upon his Name;
Declare his doings among the people; *
make mention that his Name is exalted.
Sing unto the Lord, for he hath done excellent things, *
this is known in all the earth.
Cry out and shout, thou inhabitant of Zion; *
for great is the Holy One of Israel in the midst of thee.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
The First Song of Isaiah Ecce, Deus
Isaiah 12:2-6
Surely, it is God who saves me; *
I will trust in him and not be afraid.
For the Lord is my stronghold and my sure defense, *
and he will be my Savior.
Therefore you shall draw water with rejoicing *
from the springs of salvation.
And on that day you shall say, *
Give thanks to the Lord and call upon his Name;
Make his deeds known among the peoples; *
see that they remember that his Name is exalted.
Sing praises of the Lord, for he has done great things, *
and this is known in all the world.
Cry aloud, inhabitants of Zion, ring out your joy, *
for the great one in the midst of you is the Holy One of Israel.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
A Reading from 1 Corinthians 13:1-13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends; as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For our knowledge is imperfect and our prophecy is imperfect; but when the perfect comes, the imperfect will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. So faith, hope, love abide, these three; but the greatest of these is love.
If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing. Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. For we know only in part, and we prophesy only in part; but when the complete comes, the partial will come to an end. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways. For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. And now faith, hope, and love abide, these three; and the greatest of these is love.
Here ends the Reading.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
The Song of the Redeemed Magna et mirabilia
Revelation 15:3-4
Great and marvellous are thy works, *
Lord God Almighty!
Just and true are thy ways, *
Thou King of saints.
Who shall not fear thee, O Lord, and glorify thy Name? *
For thou only art holy
For all nations shall come and worship before thee; *
for thy judgments are made manifest.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
The Song of the Redeemed Magna et mirabilia
Revelation 15:3-4
O ruler of the universe, Lord God,
great deeds are they that you have done, *
surpassing human understanding.
Your ways are ways of righteousness and truth, *
O King of all the ages.
Who can fail to do you homage, Lord,
and sing the praises of your Name? *
for you only are the Holy One.
All nations will draw near and fall down before you, *
because your just and holy works have been revealed.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
The Song of Zechariah Benedictus Dominus Deus
Luke 1:68-79
Blessed be the Lord God of Israel, *
for he hath visited and redeemed his people;
And hath raised up a mighty salvation for us *
in the house of his servant David,
As he spake by the mouth of his holy prophets, *
which have been since the world began:
That we should be saved from our enemies, *
and from the hand of all that hate us;
To perform the mercy promised to our forefathers, *
and to remember his holy covenant;
To perform the oath which he sware to our forefather Abraham, *
that he would give us,
That we being delivered out of the hand of our enemies *
might serve him without fear,
In holiness and righteousness before him, *
all the days of our life.
And thou, child, shalt be called the prophet of the Highest, *
for thou shalt go before the face of the Lord
to prepare his ways;
To give knowledge of salvation unto his people *
for the remission of their sins,
Through the tender mercy of our God, *
whereby the dayspring from on high hath visited us;
To give light to them that sit in darkness
and in the shadow of death, *
and to guide our feet into the way of peace.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
The Song of Zechariah Benedictus Dominus Deus
Luke 1: 68-79
Blessed be the Lord, the God of Israel; *
he has come to his people and set them free.
He has raised up for us a mighty savior, *
born of the house of his servant David.
Through his holy prophets he promised of old,
that he would save us from our enemies, *
from the hands of all who hate us.
He promised to show mercy to our fathers *
and to remember his holy covenant.
This was the oath he swore to our father Abraham, *
to set us free from the hands of our enemies,
Free to worship him without fear, *
holy and righteous in his sight
all the days of our life.
You, my child, shall be called the prophet of the Most High, *
for you will go before the Lord to prepare his way,
To give his people knowledge of salvation *
by the forgiveness of their sins.
In the tender compassion of our God *
the dawn from on high shall break upon us,
To shine on those who dwell in darkness and the
shadow of death, *
and to guide our feet into the way of peace.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
One of them, realizing that he had been healed, returned to Jesus glorifying God. He fell at the Lord's feet and thanked him. This man was a Samaritan.
The Apostles' Creed
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven,
and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
I believe in God, the Father almighty,
maker of heaven and earth;
And in Jesus Christ his only Son our Lord;
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell.
The third day he rose again from the dead.
He ascended into heaven,
and sitteth on the right hand of God the Father almighty.
From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
The Prayers
V. The Lord be with you.
R. And also with you.And with thy spirit.
Let us pray.
Our Father, who art in heaven,
hallowed be thy Name,
thy kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom, and the power, and the glory,
for ever and ever. Amen.
Our Father in heaven,
hallowed be your Name,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
as we forgive those
who sin against us.
Save us from the time of trial,
and deliver us from evil.
For the kingdom, the power,
and the glory are yours,
now and for ever. Amen.
Suffrages A
V. Show us your mercy, O Lord;
R. And grant us your salvation.
V. Clothe your ministers with righteousness;
R. Let your people sing with joy.
V. Give peace, O Lord, in all the world;
R. For only in you can we live in safety.
V. Lord, keep this nation under your care;
R. And guide us in the way of justice and truth.
V. Let your way be known upon earth;
R. Your saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with your Holy Spirit.
V. O Lord, show thy mercy upon us;
R. And grant us thy salvation.
V. Endue thy ministers with righteousness;
R. And make thy chosen people joyful.
V. Give peace, O Lord, in all the world;
R. For only in thee can we live in safety.
V. Lord, keep this nation under thy care;
R. And guide us in the way of justice and truth.
V. Let thy way be known upon earth;
R. Thy saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with thy Holy Spirit.
Suffrages B
V. Save your people, Lord, and bless your inheritance;
R. Govern and uphold them, now and always.
V. Day by day we bless you;
R. We praise your name for ever.
V. Lord, keep us from all sin today;
R. Have mercy upon us, Lord, have mercy.
V. Lord, show us your love and mercy;
R. For we put our trust in you.
V. In you, Lord, is our hope;
R. And we shall never hope in vain.
V. O Lord, save thy people and bless thine heritage;
R. Govern them and lift them up for ever.
V. Day by day we magnify thee;
R. And we worship thy name ever, world without end.
V. Vouchsafe, O Lord, to keep us this day without sin;
R. O Lord, have mercy upon us, have mercy upon us.
V. O Lord, let thy mercy be upon us;
R. As our trust is in thee.
V. O Lord, in thee have I trusted;
R. Let me never be confounded.
Collect of the Day
Lord, we pray thee that thy grace may always precede and follow us, and make us continually to be given to all good works; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Commemoration of Edward the Confessor, King of England, 1066
Well done, good and faithful servant, * because thou hast been faithful over a few things, I will make thee ruler over many things, saith the Lord.
V. The Lord guided the righteous in right paths.
R. And showed him the kingdom of God.
O God, who didst call thy servant Edward the Confessor to an earthly throne that he might advance thy heavenly kingdom, and gave him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Well done, my good and faithful servant; since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.
V. The Lord guided the righteous in right paths.
R. And showed him the kingdom of God.
O God, who didst call thy servant Edward the Confessor to an earthly throne that he might advance thy heavenly kingdom, and gave him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
A Collect for the Renewal of Life
O God, the King eternal, who dividest the day from the night and turnest the shadow of death into the morning: Drive far from us all wrong desires, incline our hearts to keep thy law, and guide our feet into the way of peace; that, having done thy will with cheerfulness while it was day, we may, when night cometh, rejoice to give thee thanks; through Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
O God, who hast made of one blood all the peoples of the earth, and didst send thy blessed Son to preach peace to those who are far off and to those who are near: Grant that people everywhere may seek after thee and find thee; bring the nations into thy fold; pour out thy Spirit upon all flesh; and hasten the coming of thy kingdom; through the same thy Son Jesus Christ our Lord. Amen.
A Collect for the Renewal of Life
O God, the King eternal, whose light divides the day from the night and turns the shadow of death into the morning: Drive far from us all wrong desires, incline our hearts to keep your law, and guide our feet into the way of peace; that, having done your will with cheerfulness while it was day, we may, when night comes, rejoice to give you thanks; through Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
O God, you have made of one blood all the peoples of the earth, and sent your blessed Son to preach peace to those who are far off and to those who are near: Grant that people everywhere may seek after you and find you; bring the nations into your fold; pour out your Spirit upon all flesh; and hasten the coming of your kingdom; through Jesus Christ our Lord. Amen.
Here may be sung a hymn or anthem. [+][-]
V. O satisfy us early with thy mercy.
R. That we may rejoice and be glad.
V. Satisfy us early with your mercy.
R. That we may rejoice and be glad.
Authorized intercessions and thanksgivings may follow.
For All Sorts and Conditions [A form of general intercession] [+][-]
O God, the creator and preserver of all mankind, we humbly
beseech thee for all sorts and conditions of men; that thou
wouldest be pleased to make thy ways known unto them, thy
saving health unto all nations. More especially we pray for
thy holy Church universal; that it may be so guided and
governed by thy good Spirit, that all who profess and call
themselves Christians may be led into the way of truth, and
hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life. Finally, we commend to thy fatherly
goodness all those who are in any ways afflicted or distressed,
in mind, body, or estate; [especially those for whom our prayers
are desired]; that it may please thee to comfort and relieve
them according to their several necessities, giving them patience
under their sufferings, and a happy issue out of all their
afflictions. And this we beg for Jesus Christ's sake. Amen.
O God, the creator and preserver of all humanity, we humbly
beseech you on behalf of all sorts and conditions of people; that you
would be pleased to make your ways known to them, your
saving health to all nations. Especially, we pray for
your holy Church across the world; that it may be guided and
governed by your good Spirit, so that all who profess and call
themselves Christians may be led into the way of truth, and
hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life. Finally, we commend to your fatherly
goodness all those who are in any ways afflicted or distressed,
in mind, body, or estate; [especially those for whom our prayers
are desired]; that it may please you to comfort and relieve
them according to their various needs, giving them patience
under their sufferings, and a happy issue out of all their
afflictions. And this we ask for Jesus Christ's sake. Amen.
The General Thanksgiving [+][-]
Almighty God, Father of all mercies,
we thine unworthy servants
do give thee most humble and hearty thanks
for all thy goodness and loving kindness
to us and to all men.
We bless thee for our creation, preservation,
and all the blessings of this life;
but above all for thine inestimable love
in the redemption of the world by our Lord Jesus Christ,
for the means of grace, and for the hope of glory.
And, we beseech thee,
give us that due sense of all thy mercies,
that our hearts may be unfeignedly thankful;
and that we show forth thy praise,
not only with our lips, but in our lives,
by giving up our selves to thy service,
and by walking before thee
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with thee and the Holy Ghost,
be all honor and glory, world without end. Amen.
Almighty God, Father of all mercies,
we your unworthy servants give you humble thanks
for all your goodness and loving-kindness
to us and to all whom you have made.
We bless you for our creation, preservation,
and all the blessings of this life;
but above all for your immeasurable love
in the redemption of the world by our Lord Jesus Christ;
for the means of grace, and for the hope of glory.
And, we pray, give us such an awareness of your mercies,
that with truly thankful hearts we may show forth your praise,
not only with our lips, but in our lives,
by giving up our selves to your service,
and by walking before you
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with you and the Holy Spirit,
be honor and glory throughout all ages. Amen.
A Prayer of St. Chrysostom [+][-]
Almighty God, who hast given us grace at this time with one
accord to make our common supplication unto thee, and
hast promised through thy well beloved Son that when two
or three are gathered together in his Name thou wilt be in the
midst of them: Fulfill now, O Lord, the desires and petitions
of thy servants as may be best for us; granting us in this
world knowledge of thy truth, and in the world to come life
everlasting. Amen.
Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.
Let us bless the Lord.
Thanks be to God.
May the souls of the faithful departed, through the mercy of God, rest in peace.
Amen.
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen. 2 Corinthians 13:14
Post-Office Marian Antiphon [+][-]
Salve Regina
Hail holy Queen, Mother of mercy, our life, our sweetness,
and our hope.To thee do we cry, poor banished children of Eve.
To thee do we send up our sighs, mourning and weeping in this
valley of tears.Turn then, most gracious Advocate, thine eyes of
mercy toward us. And after this our exile show unto us
the blessed fruit of thy womb, Jesus.
O clement
O loving
O sweet Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty, everlasting God, who by the cooperation of the Holy Spirit, didst prepare the body and soul of the glorious Virgin-Mother Mary to become a worthy dwelling for Thy Son; grant that we who rejoice in her commemoration may, by her loving intercession, be delivered from present evils and from the everlasting death. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
Salve Regina
Mary, we hail you, Mother and Queen compassionate;
Mary, most humble, great and pure, we hail you.
To you we exiles, children of Eve lift our voices.
To you we sing praises, because by the Spirit, you brought
forth to us the Savior.
Turn now, therefore, O our intercessor, your eyes of pity and lovingkindness upon us sinners.
Then at the last, when our earthly journey has been ended, show us Jesus, the blessed fruit of your womb.
O gentle
O tender
O gracious Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty and everlasting God, who by the overshadowing of the Holy Spirit, prepared the body and soul of the glorious Virgin Mary to become a habitation for your Son: Grant that, as we rejoice in her obedience, we may have the support of her loving intercession, and may be delivered from our present evils and eternal death; through Jesus Christ our Lord. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
gatherings, they celebrate no public service during the day except on Saturday and Sunday, when they gather at the third hour for Holy Communion. For what is offered [freely] is greater than what is rendered at particular moments, and a voluntary service is more pleasing than functions that are carried out by canonical obligation. This is why David himself rejoices somewhat boastfully when he says: ‘Willingly shall I sacrifice to you.’ And: ‘May the free offerings of my mouth be pleasing to you, Lord.’
So, John Cassian is, in essence, admitting that the Egyptians have a more perfect practice: the two Offices of Morning and Evening Prayer give the stern Egyptian monks all they need in order to pray without ceasing for the rest of the day. But then he goes right ahead and tells his monks to do the three day hours in Palestinian fashion! The Egyptian way may be better, but the Palestinian is easier—and is likely better training for those still needing to learn their psalms.
In essence, we can say that these two groups show us two different ways of using the Daily Office to learn how to pray without ceasing. The “Egyptian” model is to only have two long Offices with psalms and readings at both. The “Palestinian” model is to have shorter and more frequent Offices with psalmody, leaving the reading of Scripture for the long Office at night. The Palestinian model wins decisively in the West; Benedict expresses in his Rule what has become normative in the West: eight liturgical services of prayer with an additional monastic business meeting—Chapter—that itself acquires liturgical material. Indeed, this pattern of frequency in corporate recitation of the Offices gets taken to its extreme in the monasteries of Cluny to the point that up to a full eight hours of the day were spent singing liturgies!
With the creation of the Book of Common Prayer at the Reformation, Archbishop Cranmer put the Anglican churches onto the other path. Whereas for centuries the Western Church had followed the Palestinian model, Cranmer turned us back to the Egyptian model. Up until our present book, our Offices had consisted of just what the Egyptian Office had: psalms, a reading from the Old Testament, a reading from the New Testament and prayers, all done twice a day. (The 1979 book gives a “Palestinian” nod with the introduction of Noon Prayer and Compline.)
If prayer without ceasing is our goal (and why shouldn’t it be?) we must recall that the Egyptian model is the harder path. In order to fulfill the call, we would be wise to take their advice. Pray the long Offices as they’re appointed, but then—throughout the day—make our private prayers “brief but frequent.” Take a verse that strikes you in the morning. Ponder it through the day; make it your prayer. Repeat it to yourself as you sit in silence. Whisper it to yourself as you work. Roll it in your mind while you eat. Make it part of your prayer without ceasing.
This, then, is the essence of the Office—to make our spiritual sacrifice of praise and thanksgiving. By speaking in “psalms, hymns, and spiritual songs to God” our hearts are lifted and our minds expanded to see a world imbued with God. As we take the words of the psalms and the Scriptures into ourselves, we provide ourselves with the basic resources to “pray without ceasing.” The practice of the Office—whether together or alone—builds up in us the pattern of praise and points us in the way of the habitual recollection of God.