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 7/30/2026
Thursday after Proper 12
(Commemoration of William Wilberforce, Social Reformer, 1833)
(Commemoration of William Wilberforce, Social Reformer, 1833)
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 144 Benedictus Dominus
Blessed be the LORD my strength, my hope and my fortress, my castle and deliverer, my defender in whom I trust.
1 BLESSED be the LORD my strength, *
who teacheth my hands to war, and my fingers to fight:
2 My hope and my fortress, my castle and deliverer, my defender in whom I trust; *
who subdueth my people that is under me.
3 LORD, what is man, that thou hast such respect unto him? *
or the son of man, that thou so regardest him?
4 Man is like a thing of nought; *
his time passeth away like a shadow.
5 Bow thy heavens, O LORD, and come down; *
touch the mountains, and they shall smoke.
6 Cast forth thy lightning, and tear them; *
shoot out thine arrows, and consume them.
7 Send down thine hand from above; *
deliver me, and take me out of the great waters, from the hand of strangers;
8 Whose mouth talketh of vanity, *
and their right hand is a right hand of wickedness.
9 I will sing a new song unto thee, O God; *
and sing praises unto thee upon a ten-stringed lute.
10 Thou hast given victory unto kings, *
and hast delivered David thy servant from the peril of the sword.
11 Save me, and deliver me from the hand of strangers, *
whose mouth talketh of vanity, and their right hand is a right hand of iniquity:
12 That our sons may grow up as the young plants, *
and that our daughters may be as the polished corners of the temple;
13 That our garners may be full and plenteous with all manner of store; *
that our sheep may bring forth thousands, and ten thousands in our fields;
14 That our oxen may be strong to labour; that there be no decay, *
no leading into captivity, and no complaining in our streets.
15 Happy are the people that are in such a case; *
yea, blessed are the people who have the LORD for their 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.
Blessed be the LORD my strength, my hope and my fortress, my castle and deliverer, my defender in whom I trust.
Psalm 145 Exaltabo te, Deus
Every day will I give thanks unto thee and praise thy Name for ever and ever.
1 I WILL magnify thee, O God, my King; *
and I will praise thy Name for ever and ever.
2 Every day will I give thanks unto thee; *
and praise thy Name for ever and ever.
3 Great is the LORD, and marvellous worthy to be praised; *
there is no end of his greatness.
4 One generation shall praise thy works unto another, *
and declare thy power.
5 As for me, I will be talking of thy worship, *
thy glory, thy praise, and wondrous works;
6 So that men shall speak of the might of thy marvellous acts; *
and I will also tell of thy greatness.
7 The memorial of thine abundant kindness shall be showed; *
and men shall sing of thy righteousness.
8 The LORD is gracious and merciful; *
long-suffering, and of great goodness.
9 The LORD is loving unto every man; *
and his mercy is over all his works.
10 All thy works praise thee, O LORD; *
and thy saints give thanks unto thee.
11 They show the glory of thy kingdom, *
and talk of thy power;
12 That thy power, thy glory, and mightiness of thy kingdom, *
might be known unto men.
13 Thy kingdom is an everlasting kingdom, *
and thy dominion endureth throughout all ages.
14 The LORD upholdeth all such as fall, *
and lifteth up all those that are down.
15 The eyes of all wait upon thee, O Lord; *
and thou givest them their meat in due season.
16 Thou openest thine hand, *
and fillest all things living with plenteousness.
17 The LORD is righteous in all his ways, *
and holy in all his works.
18 The LORD is nigh unto all them that call upon him; *
yea, all such as call upon him faithfully.
19 He will fulfil the desire of them that fear him; *
he also will hear their cry, and will help them.
20 The LORD preserveth all them that love him; *
but scattereth abroad all the ungodly.
21 My mouth shall speak the praise of the LORD; *
and let all flesh give thanks unto his holy Name 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.
Every day will I give thanks unto thee and praise thy Name for ever and ever.
Psalm 146 Lauda, anima mea
Praise the LORD O my soul; while I live will I praise the LORD. yea as long as I have any being I will sing praises unto my God.
1 PRAISE the LORD, O my soul: while I live, will I praise the LORD; *
yea, as long as I have any being, I will sing praises unto my God.
2 O put not your trust in princes, nor in any child of man; *
for there is no help in them.
3 For when the breath of man goeth forth, he shall turn again to his earth, *
and then all his thoughts perish.
4 Blessed is he that hath the God of Jacob for his help, *
and whose hope is in the LORD his God:
5 Who made heaven and earth, the sea, and all that therein is; *
who keepeth his promise for ever;
6 Who helpeth them to right that suffer wrong; *
who feedeth the hungry.
7 The LORD looseth men out of prison; *
the LORD giveth sight to the blind.
8 The LORD helpeth them that are fallen; *
the LORD careth for the righteous.
9 The LORD careth for the strangers; he defendeth the fatherless and widow: *
as for the way of the ungodly, he turneth it upside down.
10 The LORD thy God, O Sion, shall be King for ever-more, *
and throughout all generations.
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.
Praise the LORD O my soul; while I live will I praise the LORD. yea as long as I have any being I will sing praises unto my God.
Psalm 144 Benedictus Dominus
Blessed be the LORD my strength, my hope and my fortress, my castle and deliverer, my defender in whom I trust.
Blessed be the LORD my rock, my help and my fortress, my stronghold and my deliverer, my shield in whom I trust.
1 Blessed be the LORD my rock! *
who trains my hands to fight and my fingers to battle;
2 My help and my fortress, my stronghold and my deliverer, *
my shield in whom I trust, who subdues the peoples under me.
3 O LORD, what are we that you should care for us? *
mere mortals that you should think of us?
4 We are like a puff of wind; *
our days are like a passing shadow.
5 Bow your heavens, O LORD, and come down; *
touch the mountains, and they shall smoke.
6 Hurl the lightning and scatter them; *
shoot out your arrows and rout them.
7 Stretch out your hand from on high; *
rescue me and deliver me from the great waters, from the hand of foreign peoples,
8 Whose mouths speak deceitfully *
and whose right hand is raised in falsehood.
9 O God, I will sing to you a new song; *
I will play to you on a ten-stringed lyre.
10 You give victory to kings *
and have rescued David your servant.
11 Rescue me from the hurtful sword *
and deliver me from the hand of foreign peoples,
12 Whose mouths speak deceitfully *
and whose right hand is raised in falsehood.
13 May our sons be like plants well nurtured from their youth, *
and our daughters like sculptured corners of a palace.
14 May our barns be filled to overflowing with all manner of crops; *
may the flocks in our pastures increase by thousands and tens of thousands; may our cattle be fat and sleek.
15 May there be no breaching of the walls, no going into exile, *
no wailing in the public squares.
16 Happy are the people of whom this is so! *
happy are the people whose God is the LORD!
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 LORD my strength, my hope and my fortress, my castle and deliverer, my defender in whom I trust.
Blessed be the LORD my rock, my help and my fortress, my stronghold and my deliverer, my shield in whom I trust.
Psalm 145 Exaltabo te, Deus
Every day will I give thanks unto thee and praise thy Name for ever and ever.
Every day will I bless you and praise your Name for ever and ever.
1 I will exalt you, O God my King, *
and bless your Name for ever and ever.
2 Every day will I bless you *
and praise your Name for ever and ever.
3 Great is the LORD and greatly to be praised; *
there is no end to his greatness.
4 One generation shall praise your works to another *
and shall declare your power.
5 I will ponder the glorious splendor of your majesty *
and all your marvelous works.
6 They shall speak of the might of your wondrous acts, *
and I will tell of your greatness.
7 They shall publish the remembrance of your great goodness; *
they shall sing of your righteous deeds.
8 The LORD is gracious and full of compassion, *
slow to anger and of great kindness.
9 The LORD is loving to everyone *
and his compassion is over all his works.
10 All your works praise you, O LORD, *
and your faithful servants bless you.
11 They make known the glory of your kingdom *
and speak of your power;
12 That the peoples may know of your power *
and the glorious splendor of your kingdom.
13 Your kingdom is an everlasting kingdom; *
your dominion endures throughout all ages.
14 The LORD is faithful in all his words *
and merciful in all his deeds.
15 The LORD upholds all those who fall; *
he lifts up those who are bowed down.
16 The eyes of all wait upon you, O LORD, *
and you give them their food in due season.
17 You open wide your hand *
and satisfy the needs of every living creature.
18 The LORD is righteous in all his ways *
and loving in all his works.
19 The LORD is near to those who call upon him, *
to all who call upon him faithfully.
20 He fulfills the desire of those who fear him; *
he hears their cry and helps them.
21 The LORD preserves all those who love him, *
but he destroys all the wicked.
22 My mouth shall speak the praise of the LORD; *
let all flesh bless his holy Name 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.
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.
Every day will I give thanks unto thee and praise thy Name for ever and ever.
Every day will I bless you and praise your Name for ever and ever.
Psalm 146 Lauda, anima mea
Praise the LORD O my soul; while I live will I praise the LORD. yea as long as I have any being I will sing praises unto my God.
Praise the LORD, O my soul! I will praise the LORD as long as I live; I will sing praises to my God while I have my being.
1 Hallelujah! Praise the LORD, O my soul! *
I will praise the LORD as long as I live; I will sing praises to my God while I have my being.
2 Put not your trust in rulers, nor in any child of earth, *
for there is no help in them.
3 When they breathe their last, they return to earth, *
and in that day their thoughts perish.
4 Happy are they who have the God of Jacob for their help! *
whose hope is in the LORD their God;
5 Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;
6 Who gives justice to those who are oppressed, *
and food to those who hunger.
7 The LORD sets the prisoners free; the LORD opens the eyes of the blind; *
the LORD lifts up those who are bowed down;
8 The LORD loves the righteous; the LORD cares for the stranger; *
he sustains the orphan and widow, but frustrates the way of the wicked.
9 The LORD shall reign for ever, *
your God, O Zion, throughout all generations. Hallelujah!
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.
Praise the LORD O my soul; while I live will I praise the LORD. yea as long as I have any being I will sing praises unto my God.
Praise the LORD, O my soul! I will praise the LORD as long as I live; I will sing praises to my God while I have my being.
Psalm 70 Deus, in adjutorium
Haste thee, O God, to deliver me; make haste to help me, O LORD.
1 HASTE thee, O God, to deliver me; *
make haste to help me, O LORD.
2 Let them be ashamed and confounded that seek after my soul; *
let them be turned backward and put to confusion that wish me evil.
3 Let them for their reward be soon brought to shame, *
that cry over me, There! there!
4 But let all those that seek thee be joyful and glad in thee: *
and let all such as delight in thy salvation say alway, The Lord be praised.
5 As for me, I am poor and in misery: *
haste thee unto me, O God.
6 Thou art my helper, and my redeemer: *
O LORD, make no long tarrying.
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.
Haste thee, O God, to deliver me; make haste to help me, O LORD.
Psalm 71 In te, Domine, speravi
For thou, O LORD God, art the thing that I long.
1 IN thee, O LORD, have I put my trust; let me never be put to confusion, *
but rid me and deliver me in thy righteousness; incline thine ear unto me, and save me.
2 Be thou my stronghold, whereunto I may alway resort: *
thou hast promised to help me, for thou art my house of defence, and my castle.
3 Deliver me, O my God, out of the hand of the ungodly, *
out of the hand of the unrighteous and cruel man.
4 For thou, O Lord GOD, art the thing that I long for: *
thou art my hope, even from my youth.
5 Through thee have I been holden up ever since I was born: *
thou art he that took me out of my mother's womb: my praise shall be alway of thee.
6 I am become as it were a monster unto many, *
but my sure trust is in thee.
7 O let my mouth be filled with thy praise, *
that I may sing of thy glory and honour all the day long.
8 Cast me not away in the time of age; *
forsake me not when my strength faileth me.
9 For mine enemies speak against me; *
and they that lay wait for my soul take their counsel together, saying,
10 God hath forsaken him; *
persecute him, and take him, for there is none to deliver him.
11 Go not far from me, O God; *
my God, haste thee to help me.
12 Let them be confounded and perish that are against my soul; *
let them be covered with shame and dishonour that seek to do me evil.
13 As for me, I will patiently abide alway, *
and will praise thee more and more.
14 My mouth shall daily speak of thy righteousness and salvation; *
for I know no end thereof.
15 I will go forth in the strength of the Lord GOD, *
and will make mention of thy righteousness only.
16 Thou, O God, hast taught me from my youth up until now; *
therefore will I tell of thy wondrous works.
17 Forsake me not, O God, in mine old age, when I am gray-headed, *
until I have showed thy strength unto this generation, and thy power to all them that are yet for to come.
18 Thy righteousness, O God, is very high, *
and great things are they that thou hast done: O God, who is like unto thee!
19 O what great troubles and adversities hast thou showed me ! and yet didst thou turn and refresh me; *
yea, and broughtest me from the deep of the earth again.
20 Thou hast brought me to great honour, *
and comforted me on every side:
21 Therefore will I praise thee, and thy faithfulness, O God, playing upon an instrument of music: *
unto thee will I sing upon the harp, O thou Holy One of Israel.
22 My lips will be glad when I sing unto thee; *
and so will my soul whom thou hast delivered.
23 My tongue also shall talk of thy righteousness all the day long; *
for they are confounded and brought unto shame that seek to do me evil.
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.
For thou, O LORD God, art the thing that I long.
Psalm 70 Deus, in adjutorium
Be pleased, O God, to deliver me; O LORD, make haste to help me.
1 Be pleased, O God, to deliver me; *
O LORD, make haste to help me.
2 Let those who seek my life be ashamed and altogether dismayed; *
let those who take pleasure in my misfortune draw back and be disgraced.
3 Let those who say to me "Aha!" and gloat over me turn back, *
because they are ashamed.
4 Let all who seek you rejoice and be glad in you; *
let those who love your salvation say for ever, "Great is the LORD!"
5 But as for me, I am poor and needy; *
come to me speedily, O God.
6 You are my helper and my deliverer; *
O LORD, do not tarry.
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 pleased, O God, to deliver me; O LORD, make haste to help me.
Psalm 71 In te, Domine, speravi
For you are my hope, O LORD God.
1 In you, O LORD, have I taken refuge; *
let me never be ashamed.
2 In your righteousness, deliver me and set me free; *
incline your ear to me and save me.
3 Be my strong rock, a castle to keep me safe; *
you are my crag and my stronghold.
4 Deliver me, my God, from the hand of the wicked, *
from the clutches of the evildoer and the oppressor.
5 For you are my hope, O LORD God, *
my confidence since I was young.
6 I have been sustained by you ever since I was born; from my mother's womb you have been my strength; *
my praise shall be always of you.
7 I have become a portent to many; *
but you are my refuge and my strength.
8 Let my mouth be full of your praise *
and your glory all the day long.
9 Do not cast me off in my old age; *
forsake me not when my strength fails.
10 For my enemies are talking against me, *
and those who lie in wait for my life take counsel together.
11 They say, "God has forsaken him; go after him and seize him; *
because there is none who will save."
12 O God, be not far from me; *
come quickly to help me, O my God.
13 Let those who set themselves against me be put to shame and be disgraced; *
let those who seek to do me evil be covered with scorn and reproach.
14 But I shall always wait in patience, *
and shall praise you more and more.
15 My mouth shall recount your mighty acts and saving deeds all day long; *
though I cannot know the number of them.
16 I will begin with the mighty works of the Lord GOD; *
I will recall your righteousness, yours alone.
17 O God, you have taught me since I was young, *
and to this day I tell of your wonderful works.
18 And now that I am old and gray-headed, O God, do not forsake me, *
till I make known your strength to this generation and your power to all who are to come.
19 Your righteousness, O God, reaches to the heavens; *
you have done great things; who is like you, O God?
20 You have showed me great troubles and adversities, *
but you will restore my life and bring me up again from the deep places of the earth.
21 You strengthen me more and more; *
you enfold and comfort me,
22 Therefore I will praise you upon the lyre for your faithfulness, O my God; *
I will sing to you with the harp, O Holy One of Israel.
23 My lips will sing with joy when I play to you, *
and so will my soul, which you have redeemed.
24 My tongue will proclaim your righteousness all day long, *
for they are ashamed and disgraced who sought to do me harm.
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.
For you are my hope, O LORD God.
The Lessons
A Reading from Judges 4:4-23
And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment. And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honor; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him. Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh. And they showed Sisera that Barak the son of Abinoam was gone up to mount Tabor. And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon. And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet. But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left. Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No. Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples. So God subdued on that day Jabin the king of Canaan before the children of Israel.
Now Deb'orah, a prophetess, the wife of Lapp'idoth, was judging Israel at that time. She used to sit under the palm of Deb'orah between Ramah and Bethel in the hill country of E'phraim; and the people of Israel came up to her for judgment. She sent and summoned Barak the son of Abin'o-am from Kedesh in Naph'tali, and said to him, "The LORD, the God of Israel, commands you, `Go, gather your men at Mount Tabor, taking ten thousand from the tribe of Naph'tali and the tribe of Zeb'ulun. And I will draw out Sis'era, the general of Jabin's army, to meet you by the river Kishon with his chariots and his troops; and I will give him into your hand.'" Barak said to her, "If you will go with me, I will go; but if you will not go with me, I will not go." And she said, "I will surely go with you; nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sis'era into the hand of a woman." Then Deb'orah arose, and went with Barak to Kedesh. And Barak summoned Zeb'ulun and Naph'tali to Kedesh; and ten thousand men went up at his heels; and Deb'orah went up with him. Now Heber the Ken'ite had separated from the Ken'ites, the descendants of Hobab the father-in-law of Moses, and had pitched his tent as far away as the oak in Za-anan'nim, which is near Kedesh. When Sis'era was told that Barak the son of Abin'o-am had gone up to Mount Tabor, Sis'era called out all his chariots, nine hundred chariots of iron, and all the men who were with him, from Haro'sheth-ha-goiim to the river Kishon. And Deb'orah said to Barak, "Up! For this is the day in which the LORD has given Sis'era into your hand. Does not the LORD go out before you?" So Barak went down from Mount Tabor with ten thousand men following him. And the LORD routed Sis'era and all his chariots and all his army before Barak at the edge of the sword; and Sis'era alighted from his chariot and fled away on foot. And Barak pursued the chariots and the army to Haro'sheth-ha-goiim, and all the army of Sis'era fell by the edge of the sword; not a man was left. But Sis'era fled away on foot to the tent of Ja'el, the wife of Heber the Ken'ite; for there was peace between Jabin the king of Hazor and the house of Heber the Ken'ite. And Ja'el came out to meet Sis'era, and said to him, "Turn aside, my lord, turn aside to me; have no fear." So he turned aside to her into the tent, and she covered him with a rug. And he said to her, "Pray, give me a little water to drink; for I am thirsty." So she opened a skin of milk and gave him a drink and covered him. And he said to her, "Stand at the door of the tent, and if any man comes and asks you, `Is any one here?' say, No." But Ja'el the wife of Heber took a tent peg, and took a hammer in her hand, and went softly to him and drove the peg into his temple, till it went down into the ground, as he was lying fast asleep from weariness. So he died. And behold, as Barak pursued Sis'era, Ja'el went out to meet him, and said to him, "Come, and I will show you the man whom you are seeking." So he went in to her tent; and there lay Sis'era dead, with the tent peg in his temple. So on that day God subdued Jabin the king of Canaan before the people of Israel.
At that time Deborah, a prophetess, wife of Lappidoth, was judging Israel. She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim; and the Israelites came up to her for judgment. She sent and summoned Barak son of Abinoam from Kedesh in Naphtali, and said to him, "The LORD, the God of Israel, commands you, 'Go, take position at Mount Tabor, bringing ten thousand from the tribe of Naphtali and the tribe of Zebulun. I will draw out Sisera, the general of Jabin's army, to meet you by the Wadi Kishon with his chariots and his troops; and I will give him into your hand.'" Barak said to her, "If you will go with me, I will go; but if you will not go with me, I will not go." And she said, "I will surely go with you; nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sisera into the hand of a woman." Then Deborah got up and went with Barak to Kedesh. Barak summoned Zebulun and Naphtali to Kedesh; and ten thousand warriors went up behind him; and Deborah went up with him. Now Heber the Kenite had separated from the other Kenites, that is, the descendants of Hobab the father-in-law of Moses, and had encamped as far away as Elon-bezaanannim, which is near Kedesh. When Sisera was told that Barak son of Abinoam had gone up to Mount Tabor, Sisera called out all his chariots, nine hundred chariots of iron, and all the troops who were with him, from Harosheth-ha-goiim to the Wadi Kishon. Then Deborah said to Barak, "Up! For this is the day on which the LORD has given Sisera into your hand. The LORD is indeed going out before you." So Barak went down from Mount Tabor with ten thousand warriors following him. And the LORD threw Sisera and all his chariots and all his army into a panic before Barak; Sisera got down from his chariot and fled away on foot, while Barak pursued the chariots and the army to Harosheth-ha-goiim. All the army of Sisera fell by the sword; no one was left. Now Sisera had fled away on foot to the tent of Jael wife of Heber the Kenite; for there was peace between King Jabin of Hazor and the clan of Heber the Kenite. Jael came out to meet Sisera, and said to him, "Turn aside, my lord, turn aside to me; have no fear." So he turned aside to her into the tent, and she covered him with a rug. Then he said to her, "Please give me a little water to drink; for I am thirsty." So she opened a skin of milk and gave him a drink and covered him. He said to her, "Stand at the entrance of the tent, and if anybody comes and asks you, 'Is anyone here?' say, 'No.'" But Jael wife of Heber took a tent peg, and took a hammer in her hand, and went softly to him and drove the peg into his temple, until it went down into the ground-- he was lying fast asleep from weariness-- and he died. Then, as Barak came in pursuit of Sisera, Jael went out to meet him, and said to him, "Come, and I will show you the man whom you are seeking." So he went into her tent; and there was Sisera lying dead, with the tent peg in his temple. So on that day God subdued King Jabin of Canaan before the Israelites.
Here ends the Reading.
The Song of Moses Cantemus Domino
Exodus 15:1-6, 11-13, 17-18
I will sing unto the Lord, for he hath triumphed gloriously; *
the horse and his rider hath he thrown into the sea.
The Lord is my strength and song; *
and he is become my salvation:
He is my God and I will prepare him an habitation; *
my father's God and I will exalt him.
The Lord is a man of war; *
the Lord is his Name.
Pharaoh's chariots and his host hath he cast into the sea; *
his chosen captains also are drowned in the Red Sea.
The depths have covered them; *
they sank into the bottom as a stone.
Thy right hand, O Lord, is become glorious in power: *
thy right hand, O Lord, hath dashed in pieces the enemy.
Who is like unto thee, O Lord, among the gods? *
who is like thee, glorious in holiness,
fearful in praises, doing wonders?
Thou stretchedst out thy right hand; *
the earth swallowed them.
Thou in thy mercy led forth the people
which thou hast redeemed; *
thou hast guided them in thy strength
unto thy holy habitation.
Thou shalt bring them in, and plant them *
in the mountain of thine inheritance,
In the place, O Lord, which thou hast
made for thee to dwell in; *
in the sanctuary, O Lord, which thy hands have established.
The Lord shall reign *
for ever and 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 Song of Moses Cantemus Domino
Exodus 15:1-6, 11-13, 17-18
I will sing to the Lord, for he is lofty and uplifted; *
the horse and its rider has he hurled into the sea.
The Lord is my strength and my refuge; *
the Lord has become my Savior.
This is my God and I will praise him, *
the God of my people and I will exalt him.
The Lord is a mighty warrior; *
Yahweh is his Name.
The chariots of Pharoah and his army has he hurled into the sea; *
the finest of those who bear armor have been
drowned in the Red Sea.
The fathomless deep has overwhelmed them; *
they sank into the depths like a stone.
Your right hand, O Lord, is glorious in might; *
your right hand, O Lord, has overthrown the enemy.
Who can be compared with you, O Lord, among the gods? *
who is like you, glorious in holiness,
awesome in renown, and worker of wonders?
You stretched forth your right hand; *
the earth swallowed them up.
With your constant love you led the people you redeemed; *
with your might you brought them in safety to
your holy dwelling.
You will bring them in and plant them *
on the mount of your possession,
The resting-place you have made for yourself, O Lord, *
the sanctuary, O Lord, that your hand has established.
The Lord shall reign *
for ever and 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.
The Song of Moses Cantemus Domino
Exodus 15:1-6, 11-13, 17-18
I will sing unto the Lord, for he hath triumphed gloriously; *
the horse and his rider hath he thrown into the sea.
The Lord is my strength and song; *
and he is become my salvation:
He is my God and I will prepare him an habitation; *
my father's God and I will exalt him.
The Lord is a man of war; *
the Lord is his Name.
Pharaoh's chariots and his host hath he cast into the sea; *
his chosen captains also are drowned in the Red Sea.
The depths have covered them; *
they sank into the bottom as a stone.
Thy right hand, O Lord, is become glorious in power: *
thy right hand, O Lord, hath dashed in pieces the enemy.
Who is like unto thee, O Lord, among the gods? *
who is like thee, glorious in holiness,
fearful in praises, doing wonders?
Thou stretchedst out thy right hand; *
the earth swallowed them.
Thou in thy mercy led forth the people
which thou hast redeemed; *
thou hast guided them in thy strength
unto thy holy habitation.
Thou shalt bring them in, and plant them *
in the mountain of thine inheritance,
In the place, O Lord, which thou hast
made for thee to dwell in; *
in the sanctuary, O Lord, which thy hands have established.
The Lord shall reign *
for ever and 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 Song of Moses Cantemus Domino
Exodus 15:1-6, 11-13, 17-18
I will sing to the Lord, for he is lofty and uplifted; *
the horse and its rider has he hurled into the sea.
The Lord is my strength and my refuge; *
the Lord has become my Savior.
This is my God and I will praise him, *
the God of my people and I will exalt him.
The Lord is a mighty warrior; *
Yahweh is his Name.
The chariots of Pharoah and his army has he hurled into the sea; *
the finest of those who bear armor have been
drowned in the Red Sea.
The fathomless deep has overwhelmed them; *
they sank into the depths like a stone.
Your right hand, O Lord, is glorious in might; *
your right hand, O Lord, has overthrown the enemy.
Who can be compared with you, O Lord, among the gods? *
who is like you, glorious in holiness,
awesome in renown, and worker of wonders?
You stretched forth your right hand; *
the earth swallowed them up.
With your constant love you led the people you redeemed; *
with your might you brought them in safety to
your holy dwelling.
You will bring them in and plant them *
on the mount of your possession,
The resting-place you have made for yourself, O Lord, *
the sanctuary, O Lord, that your hand has established.
The Lord shall reign *
for ever and 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 Acts 1:15-26
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty), and said, "Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was guide to those who arrested Jesus. For he was numbered among us, and was allotted his share in this ministry. (Now this man bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akel'dama, that is, Field of Blood.) For it is written in the book of Psalms, `Let his habitation become desolate, and let there be no one to live in it'; and `His office let another take.' So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us -- one of these men must become with us a witness to his resurrection." And they put forward two, Joseph called Barsab'bas, who was surnamed Justus, and Matthi'as. And they prayed and said, "Lord, who knowest the hearts of all men, show which one of these two thou hast chosen to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place." And they cast lots for them, and the lot fell on Matthi'as; and he was enrolled with the eleven apostles.
In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said, "Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus-- for he was numbered among us and was allotted his share in this ministry." (Now this man acquired a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out. This became known to all the residents of Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.) "For it is written in the book of Psalms, 'Let his homestead become desolate, and let there be no one to live in it'; and 'Let another take his position of overseer.' So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us-- one of these must become a witness with us to his resurrection." So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. Then they prayed and said, "Lord, you know everyone's heart. Show us which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place." And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.
Here ends the Reading.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
Glory be to God Gloria in Excelsis
Glory be to God on high,
and on earth peace, good will towards men.
We praise thee, we bless thee,
we worship thee,
we glorify thee,
we give thanks to thee for thy great glory,
O Lord God, heavenly King, God the Father Almighty.
O Lord, the only-begotten Son, Jesus Christ;
O Lord God, Lamb of God, Son of the Father,
that takest away the sins of the world,
have mercy upon us.
Thou that takest away the sins of the world,
receive our prayer.
Thou that sittest at the right hand of God the Father,
have mercy upon us.
For thou only art holy,
thou only art the Lord,
thou only, O Christ,
with the Holy Ghost,
art most high in the glory of God the Father. Amen.
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.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
Glory to God Gloria in excelsis
Glory to God in the highest,
and peace to his people on earth.
Lord God, heavenly King,
almighty God and Father,
we worship you, we give you thanks,
we praise you for your glory.
Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world:
have mercy on us;
you are seated at the right hand of the Father:
receive our prayer.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. 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.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
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.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
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.
Ask and you shall receive, seek and you shall find, knock and the door will be opened for you.
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 God, the protector of all that trust in thee, without whom nothing is strong, nothing is holy: Increase and multiply upon us thy mercy; that, thou being our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
O God, the protector of all who trust in you, without whom nothing is strong, nothing is holy: Increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Commemoration of William Wilberforce, Social Reformer, 1833
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.
Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of love; that, following the example of thy servant William Wilberforce, we may have grace to defend the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for 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.
Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of love; that, following the example of thy servant William Wilberforce, we may have grace to defend the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.
Commemoration of William Wilberforce, Social Reformer, 1833
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.
Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of love; that, following the example of thy servant William Wilberforce, we may have grace to defend the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for 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.
Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of love; that, following the example of thy servant William Wilberforce, we may have grace to defend the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.
A Collect for Guidance
O heavenly Father, in whom we live and move and have our being: We humbly pray thee so to guide and govern us by thy Holy Spirit, that in all the cares and occupations of our life we may not forget thee, but may remember that we are ever walking in thy sight; 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 Guidance
Heavenly Father, in you we live and move and have our being: We humbly pray you so to guide and govern us by your Holy Spirit, that in all the cares and occupations of our life we may not forget you, but may remember that we are ever walking in your sight; 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.