This post follows on the other on the Sacrifice of Praise and Thanksgiving to complete my thoughts on the Essence of the Office.
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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 6/23/2026
Tuesday after Proper 7
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 110 Dixit Dominus
Be thou ruler even in the midst among thine enemies.
1 THE LORD said unto my Lord, *
Sit thou on my right hand, until I make thine enemies thy footstool.
2 The LORD shall send the rod of thy power out of Sion: *
be thou ruler, even in the midst among thine enemies.
3 In the day of thy power shall thy people offer themselves willingly with an holy worship: *
thy young men come to thee as dew from the womb of the morning.
4 The LORD sware, and will not repent, *
Thou art a Priest for ever after the order of Melchizedek.
5 The Lord upon thy right hand *
shall wound even kings in the day of his wrath.
6 He shall judge among the heathen; *
he shall fill the places with the dead bodies, and smite in sunder the heads over divers countries.
7 He shall drink of the brook in the way; *
therefore shall he lift up his head.
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.
Be thou ruler even in the midst among thine enemies.
Psalm 111 Confitebor tibi
The works of his hands are verity and judgement.
1 I WILL give thanks unto the LORD with my whole heart, *
secretly among the faithful, and in the congregation.
2 The works of the LORD are great, *
sought out of all them that have pleasure therein.
3 His work is worthy to be praised and had in honour, *
and his righteousness endureth for ever.
4 The merciful and gracious LORD hath so done his marvellous works, *
that they ought to be had in remembrance.
5 He hath given meat unto them that fear him; *
he shall ever be mindful of his covenant.
6 He hath showed his people the power of his works, *
that he may give them the heritage of the heathen.
7 The works of his hands are verity and judgment; *
all his commandments are true.
8 They stand fast for ever and ever, *
and are done in truth and equity.
9 He sent redemption unto his people; *
he hath commanded his covenant for ever; holy and reverend is his Name.
10 The fear of the LORD is the beginning of wisdom; *
a good understanding have all they that do thereafter; his praise endureth for ever.
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 works of his hands are verity and judgement.
Psalm 112 Beatus vir
The righteous shall be had in everlasting remembrance; he will not be afraid of any evil tidings.
1 BLESSED is the man that feareth the LORD; *
he hath great delight in his commandments.
2 His seed shall be mighty upon earth; *
the generation of the faithful shall be blessed.
3 Riches and plenteousness shall be in his house; *
and his righteousness endureth for ever.
4 Unto the godly there ariseth up light in the darkness; *
he is merciful, loving, and righteous.
5 A good man is merciful, and lendeth; *
and will guide his words with discretion.
6 For he shall never be moved: *
and the righteous shall be had in everlasting remembrance.
7 He will not be afraid of any evil tidings; *
for his heart standeth fast, and believeth in the LORD.
8 His heart is stablished, and will not shrink, *
until he see his desire upon his enemies.
9 He hath dispersed abroad, and given to the poor. *
and his righteousness remaineth for ever; his horn shall be exalted with honour.
10 The ungodly shall see it, and it shall grieve him; *
he shall gnash with his teeth, and consume away; the desire 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.
The righteous shall be had in everlasting remembrance; he will not be afraid of any evil tidings.
Psalm 113 Laudate, pueri
Blessed be the Name of the LORD from this time forth for evermore.
1 PRAISE the LORD, ye servants; *
O praise the Name of the LORD.
2 Blessed be the Name of the LORD *
from this time forth for evermore.
3 The LORD's Name is praised *
from the rising up of the sun unto the going down of the same.
4 The LORD is high above all nations, *
and his glory above the heavens.
5 Who is like unto the LORD our God, that hath his dwelling so high, *
and yet humbleth himself to behold the things that are in heaven and earth!
6 He taketh up the simple out of the dust, *
and lifteth the poor out of the mire;
7 That he may set him with the princes, *
even with the princes of his people.
8 He maketh the barren woman to keep house, *
and to be a joyful mother of children.
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.
Blessed be the Name of the LORD from this time forth for evermore.
Psalm 110 Dixit Dominus
Be thou ruler even in the midst among thine enemies.
Be the ruler even in the midst of your enemies.
1 The LORD said to my Lord, "Sit at my right hand, *
until I make your enemies your footstool."
2 The LORD will send the scepter of your power out of Zion, *
saying, "Rule over your enemies round about you.
3 Princely state has been yours from the day of your birth; *
in the beauty of holiness have I begotten you, like dew from the womb of the morning."
4 The LORD has sworn and he will not recant: *
"You are a priest for ever after the order of Melchizedek."
5 The Lord who is at your right hand will smite kings in the day of his wrath; *
he will rule over the nations.
6 He will heap high the corpses; *
he will smash heads over the wide earth.
7 He will drink from the brook beside the road; *
therefore he will lift high his head.
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.
Be thou ruler even in the midst among thine enemies.
Be the ruler even in the midst of your enemies.
Psalm 111 Confitebor tibi
The works of his hands are verity and judgement.
The works of his hands are faithfulness and justice.
1 Hallelujah! I will give thanks to the LORD with my whole heart, *
in the assembly of the upright, in the congregation.
2 Great are the deeds of the LORD! *
they are studied by all who delight in them.
3 His work is full of majesty and splendor, *
and his righteousness endures for ever.
4 He makes his marvelous works to be remembered; *
the LORD is gracious and full of compassion.
5 He gives food to those who fear him; *
he is ever mindful of his covenant.
6 He has shown his people the power of his works *
in giving them the lands of the nations.
7 The works of his hands are faithfulness and justice; *
all his commandments are sure.
8 They stand fast for ever and ever, *
because they are done in truth and equity.
9 He sent redemption to his people; he commanded his covenant for ever; *
holy and awesome is his Name.
10 The fear of the LORD is the beginning of wisdom; *
those who act accordingly have a good understanding; his praise endures for ever.
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.
The works of his hands are verity and judgement.
The works of his hands are faithfulness and justice.
Psalm 112 Beatus vir
The righteous shall be had in everlasting remembrance; he will not be afraid of any evil tidings.
The righteous will be kept in everlasting remembrance; they will not be afraid of any evil rumors.
1 Hallelujah! Happy are they who fear the Lord *
and have great delight in his commandments!
2 Their descendants will be mighty in the land; *
the generation of the upright will be blessed.
3 Wealth and riches will be in their house, *
and their righteousness will last for ever.
4 Light shines in the darkness for the upright; *
the righteous are merciful and full of compassion.
5 It is good for them to be generous in lending *
and to manage their affairs with justice.
6 For they will never be shaken; *
the righteous will be kept in everlasting remembrance.
7 They will not be afraid of any evil rumors; *
their heart is right; they put their trust in the Lord.
8 Their heart is established and will not shrink, *
until they see their desire upon their enemies.
9 They have given freely to the poor, *
and their righteousness stands fast for ever; they will hold up their head with honor.
10 The wicked will see it and be angry; they will gnash their teeth and pine away; *
the desires of the wicked will 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.
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 righteous shall be had in everlasting remembrance; he will not be afraid of any evil tidings.
The righteous will be kept in everlasting remembrance; they will not be afraid of any evil rumors.
Psalm 113 Laudate, pueri
Blessed be the Name of the LORD from this time forth for evermore.
Let the Name of the LORD be blessed, from this time forth for evermore.
1 Hallelujah! Give praise, you servants of the LORD; *
praise the Name of the LORD.
2 Let the Name of the LORD be blessed, *
from this time forth for evermore.
3 From the rising of the sun to its going down *
let the Name of the LORD be praised.
4 The LORD is high above all nations, *
and his glory above the heavens.
5 Who is like the LORD our God, who sits enthroned on high, *
but stoops to behold the heavens and the earth?
6 He takes up the weak out of the dust *
and lifts up the poor from the ashes.
7 He sets them with the princes, *
with the princes of his people.
8 He makes the woman of a childless house *
to be a joyful mother of children.
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.
Blessed be the Name of the LORD from this time forth for evermore.
Let the Name of the LORD be blessed, from this time forth for evermore.
Psalm 97 Dominus regnavit
O ye that love the LORD see that ye hate the thing which is evil; the LORD preserveth the souls of his saints; he shall deliver them from the hand of the ungodly.
1 THE LORD is King, the earth may be glad thereof; *
yea, the multitude of the isles may be glad thereof.
2 Clouds and darkness are round about him: *
righteousness and judgment are the habitation of his seat.
3 There shall go a fire before him, *
and burn up his enemies on every side.
4 His lightnings gave shine unto the world: *
the earth saw it, and was afraid.
5 The hills melted like wax at the presence of the LORD; *
at the presence of the Lord of the whole earth.
6 The heavens have declared his righteousness, *
and all the peoples have seen his glory.
7 Confounded be all they that worship carved images, and that delight in vain gods: *
worship him, all ye gods.
8 Sion heard of it, and rejoiced; and the daughters of Judah were glad, *
because of thy judgments, O LORD.
9 For thou, LORD, art higher than all that are in the earth: *
thou art exalted far above all gods.
10 O ye that love the LORD, see that ye hate the thing which is evil: *
the Lord preserveth the souls of his saints; he shall deliver them from the hand of the ungodly.
11 There is sprung up a light for the righteous, *
and joyful gladness for such as are true-hearted.
12 Rejoice in the LORD, ye righteous; *
and give thanks for a remembrance of his holiness.
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.
O ye that love the LORD see that ye hate the thing which is evil; the LORD preserveth the souls of his saints; he shall deliver them from the hand of the ungodly.
Psalm 99 Dominus regnavit
O magnify the LORD our God.
1 THE LORD is King, be the people never so impatient; *
he sitteth between the Cherubim, be the earth never so unquiet.
2 The LORD is great in Sion, *
and high above all people.
3 They shall give thanks unto thy Name, *
which is great, wonderful, and holy.
4 The King's power loveth judgment; thou hast prepared equity, *
thou hast executed judgment and righteousness in Jacob.
5 O magnify the LORD our God, and fall down before his footstool; *
for he is holy.
6 Moses and Aaron among his priests, and Samuel among such as call upon his Name: *
these called upon the LORD, and he heard them.
7 He spake unto them out of the cloudy pillar; *
for they kept his testimonies, and the law that he gave them.
8 Thou heardest them, O LORD our God; *
thou forgavest them, O God, though thou didst punish their wicked doings.
9 O magnify the LORD our God, and worship him upon his holy hill; *
for the LORD our God is holy.
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.
O magnify the LORD our God.
Psalm 100 Jubilate Deo
Serve the LORD with gladness and come before his presence with a song.
1 O BE joyful in the LORD, all ye lands: *
serve the LORD with gladness, and come before his presence with a song.
2 Be ye sure that the LORD he is God; it is he that hath made us, and not we ourselves; *
we are his people, and the sheep of his pasture.
3 O go your way into his gates with thanksgiving, and into his courts with praise; *
be thankful unto him, and speak good of his Name.
4 For the LORD is gracious, his mercy is everlasting; *
and his truth endureth from generation to generation.
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 with gladness and come before his presence with a song.
Psalm 97 Dominus regnavit
The LORD loves those who hate evil; he preserves the lives of his saints and delivers them from the hand of the wicked.
1 The LORD is King; let the earth rejoice; *
let the multitude of the isles be glad.
2 Clouds and darkness are round about him, *
righteousness and justice are the foundations of his throne.
3 A fire goes before him *
and burns up his enemies on every side.
4 His lightnings light up the world; *
the earth sees it and is afraid.
5 The mountains melt like wax at the presence of the LORD, *
at the presence of the Lord of the whole earth.
6 The heavens declare his righteousness, *
and all the peoples see his glory.
7 Confounded be all who worship carved images and delight in false gods! *
Bow down before him, all you gods.
8 Zion hears and is glad, and the cities of Judah rejoice, *
because of your judgments, O LORD.
9 For you are the LORD, most high over all the earth; *
you are exalted far above all gods.
10 The LORD loves those who hate evil; *
he preserves the lives of his saints and delivers them from the hand of the wicked.
11 Light has sprung up for the righteous, *
and joyful gladness for those who are truehearted.
12 Rejoice in the LORD, you righteous, *
and give thanks to his holy Name.
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.
The LORD loves those who hate evil; he preserves the lives of his saints and delivers them from the hand of the wicked.
Psalm 99 Dominus regnavit
Proclaim the greatness of the LORD our God.
1 The LORD is King; let the people tremble; *
he is enthroned upon the cherubim; let the earth shake.
2 The LORD is great in Zion; *
he is high above all peoples.
3 Let them confess his Name, which is great and awesome; *
he is the Holy One.
4 O mighty King, lover of justice, you have established equity; *
you have executed justice and righteousness in Jacob.
5 Proclaim the greatness of the LORD our God and fall down before his footstool; *
he is the Holy One.
6 Moses and Aaron among his priests, and Samuel among those who call upon his Name, *
they called upon the LORD, and he answered them.
7 He spoke to them out of the pillar of cloud; *
they kept his testimonies and the decree that he gave them.
8 O LORD our God, you answered them indeed; *
you were a God who forgave them, yet punished them for their evil deeds.
9 Proclaim the greatness of the LORD our God and worship him upon his holy hill; *
for the LORD our God is the Holy One.
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.
Proclaim the greatness of the LORD our God.
Psalm 100 Jubilate Deo
Serve the LORD with gladness and come before his presence with a song.
1 Be joyful in the LORD, all you lands; *
serve the LORD with gladness and come before his presence with a song.
2 Know this: The LORD himself is God; *
he himself has made us, and we are his; we are his people and the sheep of his pasture.
3 Enter his gates with thanksgiving; go into his courts with praise; *
give thanks to him and call upon his Name.
4 For the LORD is good; his mercy is everlasting; *
and his faithfulness endures from age to age.
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.
Serve the LORD with gladness and come before his presence with a song.
The Lessons
A Reading from Numbers 16:20-35
And the LORD spake unto Moses and unto Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? And the LORD spake unto Moses, saying, Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
And the LORD said to Moses and to Aaron, "Separate yourselves from among this congregation, that I may consume them in a moment." And they fell on their faces, and said, "O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be angry with all the congregation?" And the LORD said to Moses, "Say to the congregation, Get away from about the dwelling of Korah, Dathan, and Abi'ram." Then Moses rose and went to Dathan and Abi'ram; and the elders of Israel followed him. And he said to the congregation, "Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins." So they got away from about the dwelling of Korah, Dathan, and Abi'ram; and Dathan and Abi'ram came out and stood at the door of their tents, together with their wives, their sons, and their little ones. And Moses said, "Hereby you shall know that the LORD has sent me to do all these works, and that it has not been of my own accord. If these men die the common death of all men, or if they are visited by the fate of all men, then the LORD has not sent me. But if the LORD creates something new, and the ground opens its mouth, and swallows them up, with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD." And as he finished speaking all these words, the ground under them split asunder; and the earth opened its mouth and swallowed them up, with their households and all the men that belonged to Korah and all their goods. So they and all that belonged to them went down alive into Sheol; and the earth closed over them, and they perished from the midst of the assembly. And all Israel that were round about them fled at their cry; for they said, "Lest the earth swallow us up!" And fire came forth from the LORD, and consumed the two hundred and fifty men offering the incense.
Then the LORD spoke to Moses and to Aaron, saying: Separate yourselves from this congregation, so that I may consume them in a moment. They fell on their faces, and said, "O God, the God of the spirits of all flesh, shall one person sin and you become angry with the whole congregation?" And the LORD spoke to Moses, saying: Say to the congregation: Get away from the dwellings of Korah, Dathan, and Abiram. So Moses got up and went to Dathan and Abiram; the elders of Israel followed him. He said to the congregation, "Turn away from the tents of these wicked men, and touch nothing of theirs, or you will be swept away for all their sins." So they got away from the dwellings of Korah, Dathan, and Abiram; and Dathan and Abiram came out and stood at the entrance of their tents, together with their wives, their children, and their little ones. And Moses said, "This is how you shall know that the LORD has sent me to do all these works; it has not been of my own accord: If these people die a natural death, or if a natural fate comes on them, then the LORD has not sent me. But if the LORD creates something new, and the ground opens its mouth and swallows them up, with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD." As soon as he finished speaking all these words, the ground under them was split apart. The earth opened its mouth and swallowed them up, along with their households-- everyone who belonged to Korah and all their goods. So they with all that belonged to them went down alive into Sheol; the earth closed over them, and they perished from the midst of the assembly. All Israel around them fled at their outcry, for they said, "The earth will swallow us too!" And fire came out from the LORD and consumed the two hundred fifty men offering the incense.
Here ends the Reading.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Blessed art thou, O Lord God of our fathers; *
praised and exalted above all for ever.
Blessed art thou for the name of thy Majesty; *
praised and exalted above all for ever.
Blessed art thou in the temple of thy holiness; *
praised and exalted above all for ever.
Blessed art thou that beholdest the depths,
and dwellest between the Cherubim; *
praised and exalted above all for ever.
Blessed art thou on the glorious throne of thy kingdom; *
praised and exalted above all for ever.
Blessed art thou in the firmament of heaven; *
praised and exalted above all for ever.
Blessed art thou, O Father, Son, and Holy Spirit; *
praised and exalted above all for ever.
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.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you for ever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you for ever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you for ever.
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 Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Blessed art thou, O Lord God of our fathers; *
praised and exalted above all for ever.
Blessed art thou for the name of thy Majesty; *
praised and exalted above all for ever.
Blessed art thou in the temple of thy holiness; *
praised and exalted above all for ever.
Blessed art thou that beholdest the depths,
and dwellest between the Cherubim; *
praised and exalted above all for ever.
Blessed art thou on the glorious throne of thy kingdom; *
praised and exalted above all for ever.
Blessed art thou in the firmament of heaven; *
praised and exalted above all for ever.
Blessed art thou, O Father, Son, and Holy Spirit; *
praised and exalted above all for ever.
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.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you for ever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you for ever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you for ever.
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 Romans 4:1-12
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
What then shall we say about Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? "Abraham believed God, and it was reckoned to him as righteousness." Now to one who works, his wages are not reckoned as a gift but as his due. And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness. So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works: "Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not reckon his sin." Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness. How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received circumcision as a sign or seal of the righteousness which he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised and who thus have righteousness reckoned to them, and likewise the father of the circumcised who are not merely circumcised but also follow the example of the faith which our father Abraham had before he was circumcised.
What then are we to say was gained by Abraham, our ancestor according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? "Abraham believed God, and it was reckoned to him as righteousness." Now to one who works, wages are not reckoned as a gift but as something due. But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness. So also David speaks of the blessedness of those to whom God reckons righteousness apart from works: "Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the one against whom the Lord will not reckon sin." Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, "Faith was reckoned to Abraham as righteousness." How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the ancestor of all who believe without being circumcised and who thus have righteousness reckoned to them, and likewise the ancestor of the circumcised who are not only circumcised but who also follow the example of the faith that our ancestor Abraham had before he was circumcised.
Here ends the Reading.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Thou art worthy, O Lord, *
to receive glory and honor and power:
For thou hast created all things, *
and for thy pleasure they are and were created.
Thou art worthy, O Lamb that wast slain, *
and hast redeemed us to God by thy blood
Out of every kindred, and tongue, and people, and nation: *
and hast made us unto our God kings and priests.
Blessing, and honor, and glory, and power *
be unto him that sitteth upon the throne
And unto the Lamb *
for ever and ever.
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 Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Splendor and honor and kingly power *
are yours by right, O Lord our God,
For you created everything that is, *
and by your will they were created and have their being;
And yours by right, O Lamb that was slain, *
for with your blood you have redeemed for God,
From every family, language, people, and nation, *
a kingdom of priests to serve our God.
And so, to him who sits upon the throne, *
and to Christ the Lamb,
Be worship and praise, dominion and splendor, *
for ever and for evermore.
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 Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
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.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
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.
The Son of Man must undergo great suffering, be rejected by the elders, chief priests and scribes, he will be killed, and on the third day be raised.
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
O Lord, we beseech thee, make us have a perpetual fear and love of thy holy Name, for thou never failest to help and govern those whom thou hast set upon the sure foundation of thy loving-kindness; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
O Lord, make us have perpetual love and reverence for your holy Name, for you never fail to help and govern those whom you have set upon the sure foundation of your loving-kindness; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
A Collect for Peace
O God, who art the author of peace and lover of concord, in knowledge of whom standeth our eternal life, whose service is perfect freedom: Defend us, thy humble servants, in all assaults of our enemies; that we, surely trusting in thy defense, may not fear the power of any adversaries; through the might of 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
Lord Jesus Christ, who didst stretch out thine arms of love on the hard wood of the cross that everyone might come within the reach of thy saving embrace: So clothe us in thy Spirit that we, reaching forth our hands in love, may bring those who do not know thee to the knowledge and love of thee; for the honor of thy Name. Amen.
A Collect for Peace
O God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries; through the might of 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
Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. 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.