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 2/25/2026
Wednesday after the First Sunday in Lent
(Commemoration of Emily Malbone Morgan, Lay Leader and Contemplative, 1937)
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.
If we say we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. I John 1:8, 9
If we say we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God who is faithful and just, will forgive our sins and cleanse us from all unrighteousness. I John 1:8, 9
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.
Psalm 95
The Lord is full of compassion and mercy: O come, let us adore him.
The Lord is full of compassion and mercy: O come, let us adore him.
O come, let us sing unto the Lord; *
let us heartily rejoice in the strength of our salvation.
and show ourselves glad in him with psalms.
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: O come, let us adore him.
Today if ye will hear his voice, harden not your hearts
as in the provocation,
and as in the day of temptation in the wilderness;
When your fathers tempted me, *
proved me, and saw my works.
The Lord is full of compassion and mercy: O come, let us adore him.
Forty years long was I grieved with this generation, and said, *
It is a people that do err in their hearts,
for they have not known my ways.
Unto whom I sware in my wrath, *
that they should not enter into my rest.
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: O come, let us adore him.
The Lord is full of compassion and mercy: O come, let us adore him.
Psalm 95
The Lord is full of compassion and mercy: Come let us adore him.
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: 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!
The Lord is full of compassion and mercy: Come let us adore him.
Harden not your hearts,
as your forebears did
in the wilderness, *
at Meribah, and on that day at Massah,
when they tempted me.
They put me to the test, *
though they had seen my works.
The Lord is full of compassion and mercy: Come let us adore him.
Forty years long I detested that generation and said, *
"This people are wayward in their hearts;
they do not know my ways."
So I swore in my wrath, *
"They shall not enter into my rest."
The Lord is full of compassion and mercy: 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.
The Lord is full of compassion and mercy: Come let us adore him.
The Lord is full of compassion and mercy: Come let us adore him.
The Psalm or Psalms Appointed
Psalm 119:33-72
Incline my heart unto thy testimonies and not to covetousness.
Psalm 119. V. Legem pone.
33 TEACH me, O LORD, the way of thy statutes, *
and I shall keep it unto the end.
34 Give me understanding, and I shall keep thy law; *
yea, I shall keep it with my whole heart.
35 Make me to go in the path of thy commandments; *
for therein is my desire.
36 Incline my heart unto thy testimonies, *
and not to covetousness.
37 O turn away mine eyes, lest they behold vanity; *
and quicken thou me in thy way.
38 O stablish thy word in thy servant, *
that I may fear thee.
39 Take away the rebuke that I am afraid of; *
for thy judgments are good.
40 Behold, my delight is in thy commandments; *
O quicken me in thy righteousness.
Psalm 119. VI. Et veniat super me.
41 LET thy loving mercy come also unto me, O LORD, *
even thy salvation, according unto thy word.
42 So shall I make answer unto my blasphemers; *
for my trust is in thy word.
43 O take not the word of thy truth utterly out of my mouth; *
for my hope is in thy judgments.
44 So shall I alway keep thy law; *
yea, for ever and ever.
45 And I will walk at liberty; *
for I seek thy commandments.
46 I will speak of thy testimonies also, even before kings, *
and will not be ashamed.
47 And my delight shall be in thy commandments, *
which I have loved.
48 My hands also will I lift up unto thy commandments, which I have loved; *
and my study shall be in thy statutes.
Psalm 119. VII. Memor esto verbi tui.
49 O THINK upon thy servant, as concerning thy word, *
wherein thou hast caused me to put my trust.
50 The same is my comfort in my trouble; *
for thy word hath quickened me.
51 The proud have had me exceedingly in derision; *
yet have I not shrinked from thy law.
52 For I remembered thine everlasting judgments, O LORD, *
and received comfort.
53 I am horribly afraid, *
for the ungodly that forsake thy law.
54 Thy statutes have been my songs, *
in the house of my pilgrimage.
55 I have thought upon thy Name, O LORD, in the night season, *
and have kept thy law.
56 This I had, *
because I kept thy commandments.
Psalm 119. VIII. Portio mea, Domine.
57 THOU art my portion, O LORD; *
I have promised to keep thy law.
58 I made my humble petition in thy presence with my whole heart; *
O be merciful unto me, according to thy word.
59 I called mine own ways to remembrance, *
and turned my feet unto thy testimonies.
60 I made haste, and prolonged not the time, *
to keep thy commandments.
61 The snares of the ungodly have compassed me about; *
but I have not forgotten thy law.
62 At midnight I will rise to give thanks unto thee, *
because of thy righteous judgments.
63 I am a companion of all them that fear thee, *
and keep thy commandments.
64 The earth, O LORD, is full of thy mercy: *
O teach me thy statutes.
Psalm 119. IX. Bonitatem fecisti.
65 O LORD, thou hast dealt graciously with thy servant, *
according unto thy word.
66 O teach me true understanding and knowledge; *
for I have believed thy commandments.
67 Before I was troubled, I went wrong; *
but now have I kept thy word.
68 Thou art good and gracious; *
O teach me thy statutes.
69 The proud have imagined a lie against me; *
but I will keep thy commandments with my whole heart.
70 Their heart is as fat as brawn; *
but my delight hath been in thy law.
71 It is good for me that I have been in trouble; *
that I may learn thy statutes.
72 The law of thy mouth is dearer unto me *
than thousands of gold and silver.
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.
Incline my heart unto thy testimonies and not to covetousness.
Psalm 119:33-72
Incline my heart unto thy testimonies and not to covetousness.
Incline my heart to your decrees and not to unjust gain.
Psalm 119: He Legem pone
33 Teach me, O LORD, the way of your statutes, *
and I shall keep it to the end.
34 Give me understanding, and I shall keep your law; *
I shall keep it with all my heart.
35 Make me go in the path of your commandments, *
for that is my desire.
36 Incline my heart to your decrees *
and not to unjust gain.
37 Turn my eyes from watching what is worthless; *
give me life in your ways.
38 Fulfill your promise to your servant, *
which you make to those who fear you.
39 Turn away the reproach which I dread, *
because your judgments are good.
40 Behold, I long for your commandments; *
in your righteousness preserve my life.
Psalm 119: Waw Et veniat super me
41 Let your loving-kindness come to me, O LORD, *
and your salvation, according to your promise.
42 Then shall I have a word for those who taunt me, *
because I trust in your words.
43 Do not take the word of truth out of my mouth, *
for my hope is in your judgments.
44 I shall continue to keep your law; *
I shall keep it for ever and ever.
45 I will walk at liberty, *
because I study your commandments.
46 I will tell of your decrees before kings *
and will not be ashamed.
47 I delight in your commandments, *
which I have always loved.
48 I will lift up my hands to your commandments, *
and I will meditate on your statutes.
Psalm 119: Zayin Memor esto verbi tui
49 Remember your word to your servant, *
because you have given me hope.
50 This is my comfort in my trouble, *
that your promise gives me life.
51 The proud have derided me cruelly, *
but I have not turned from your law.
52 When I remember your judgments of old, *
O LORD, I take great comfort.
53 I am filled with a burning rage, *
because of the wicked who forsake your law.
54 Your statutes have been like songs to me *
wherever I have lived as a stranger.
55 I remember your Name in the night, O LORD, *
and dwell upon your law.
56 This is how it has been with me, *
because I have kept your commandments.
Psalm 119: Heth Portio mea, Domine
57 You only are my portion, O LORD; *
I have promised to keep your words.
58 I entreat you with all my heart, *
be merciful to me according to your promise.
59 I have considered my ways *
and turned my feet toward your decrees.
60 I hasten and do not tarry *
to keep your commandments.
61 Though the cords of the wicked entangle me, *
I do not forget your law.
62 At midnight I will rise to give you thanks, *
because of your righteous judgments.
63 I am a companion of all who fear you *
and of those who keep your commandments.
64 The earth, O LORD, is full of your love; *
instruct me in your statutes.
Psalm 119: Teth Bonitatem fecisti
65 O LORD, you have dealt graciously with your servant, *
according to your word.
66 Teach me discernment and knowledge, *
for I have believed in your commandments.
67 Before I was afflicted I went astray, *
but now I keep your word.
68 You are good and you bring forth good; *
instruct me in your statutes.
69 The proud have smeared me with lies, *
but I will keep your commandments with my whole heart.
70 Their heart is gross and fat, *
but my delight is in your law.
71 It is good for me that I have been afflicted, *
that I might learn your statutes.
72 The law of your mouth is dearer to me *
than thousands in gold and silver.
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.
Incline my heart unto thy testimonies and not to covetousness.
Incline my heart to your decrees and not to unjust gain.
Psalm 119:49-72
The same is my comfort in my trouble for thy word hath quickened me.
Psalm 119. VII. Memor esto verbi tui.
49 O THINK upon thy servant, as concerning thy word, *
wherein thou hast caused me to put my trust.
50 The same is my comfort in my trouble; *
for thy word hath quickened me.
51 The proud have had me exceedingly in derision; *
yet have I not shrinked from thy law.
52 For I remembered thine everlasting judgments, O LORD, *
and received comfort.
53 I am horribly afraid, *
for the ungodly that forsake thy law.
54 Thy statutes have been my songs, *
in the house of my pilgrimage.
55 I have thought upon thy Name, O LORD, in the night season, *
and have kept thy law.
56 This I had, *
because I kept thy commandments.
Psalm 119. VIII. Portio mea, Domine.
57 THOU art my portion, O LORD; *
I have promised to keep thy law.
58 I made my humble petition in thy presence with my whole heart; *
O be merciful unto me, according to thy word.
59 I called mine own ways to remembrance, *
and turned my feet unto thy testimonies.
60 I made haste, and prolonged not the time, *
to keep thy commandments.
61 The snares of the ungodly have compassed me about; *
but I have not forgotten thy law.
62 At midnight I will rise to give thanks unto thee, *
because of thy righteous judgments.
63 I am a companion of all them that fear thee, *
and keep thy commandments.
64 The earth, O LORD, is full of thy mercy: *
O teach me thy statutes.
Psalm 119. IX. Bonitatem fecisti.
65 O LORD, thou hast dealt graciously with thy servant, *
according unto thy word.
66 O teach me true understanding and knowledge; *
for I have believed thy commandments.
67 Before I was troubled, I went wrong; *
but now have I kept thy word.
68 Thou art good and gracious; *
O teach me thy statutes.
69 The proud have imagined a lie against me; *
but I will keep thy commandments with my whole heart.
70 Their heart is as fat as brawn; *
but my delight hath been in thy law.
71 It is good for me that I have been in trouble; *
that I may learn thy statutes.
72 The law of thy mouth is dearer unto me *
than thousands of gold and silver.
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 same is my comfort in my trouble for thy word hath quickened me.
Psalm 119:49-72
This is my comfort in my trouble, that your promise gives me life.
Psalm 119: Zayin Memor esto verbi tui
49 Remember your word to your servant, *
because you have given me hope.
50 This is my comfort in my trouble, *
that your promise gives me life.
51 The proud have derided me cruelly, *
but I have not turned from your law.
52 When I remember your judgments of old, *
O LORD, I take great comfort.
53 I am filled with a burning rage, *
because of the wicked who forsake your law.
54 Your statutes have been like songs to me *
wherever I have lived as a stranger.
55 I remember your Name in the night, O LORD, *
and dwell upon your law.
56 This is how it has been with me, *
because I have kept your commandments.
Psalm 119: Heth Portio mea, Domine
57 You only are my portion, O LORD; *
I have promised to keep your words.
58 I entreat you with all my heart, *
be merciful to me according to your promise.
59 I have considered my ways *
and turned my feet toward your decrees.
60 I hasten and do not tarry *
to keep your commandments.
61 Though the cords of the wicked entangle me, *
I do not forget your law.
62 At midnight I will rise to give you thanks, *
because of your righteous judgments.
63 I am a companion of all who fear you *
and of those who keep your commandments.
64 The earth, O LORD, is full of your love; *
instruct me in your statutes.
Psalm 119: Teth Bonitatem fecisti
65 O LORD, you have dealt graciously with your servant, *
according to your word.
66 Teach me discernment and knowledge, *
for I have believed in your commandments.
67 Before I was afflicted I went astray, *
but now I keep your word.
68 You are good and you bring forth good; *
instruct me in your statutes.
69 The proud have smeared me with lies, *
but I will keep your commandments with my whole heart.
70 Their heart is gross and fat, *
but my delight is in your law.
71 It is good for me that I have been afflicted, *
that I might learn your statutes.
72 The law of your mouth is dearer to me *
than thousands in gold and silver.
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.
This is my comfort in my trouble, that your promise gives me life.
The Lessons
A Reading from Genesis 37:25-36
And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmaelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver: and they brought Joseph into Egypt. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. And he returned unto his brethren, and said, The child is not; and I, whither shall I go? And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; And they sent the coat of many colors, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.
Then they sat down to eat; and looking up they saw a caravan of Ish'maelites coming from Gilead, with their camels bearing gum, balm, and myrrh, on their way to carry it down to Egypt. Then Judah said to his brothers, "What profit is it if we slay our brother and conceal his blood? Come, let us sell him to the Ish'maelites, and let not our hand be upon him, for he is our brother, our own flesh." And his brothers heeded him. Then Mid'ianite traders passed by; and they drew Joseph up and lifted him out of the pit, and sold him to the Ish'maelites for twenty shekels of silver; and they took Joseph to Egypt. When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes and returned to his brothers, and said, "The lad is gone; and I, where shall I go?" Then they took Joseph's robe, and killed a goat, and dipped the robe in the blood; and they sent the long robe with sleeves and brought it to their father, and said, "This we have found; see now whether it is your son's robe or not." And he recognized it, and said, "It is my son's robe; a wild beast has devoured him; Joseph is without doubt torn to pieces." Then Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days. All his sons and all his daughters rose up to comfort him; but he refused to be comforted, and said, "No, I shall go down to Sheol to my son, mourning." Thus his father wept for him. Meanwhile the Mid'ianites had sold him in Egypt to Pot'i-phar, an officer of Pharaoh, the captain of the guard.
Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. Then Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh." And his brothers agreed. When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt. When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes. He returned to his brothers, and said, "The boy is gone; and I, where can I turn?" Then they took Joseph's robe, slaughtered a goat, and dipped the robe in the blood. They had the long robe with sleeves taken to their father, and they said, "This we have found; see now whether it is your son's robe or not." He recognized it, and said, "It is my son's robe! A wild animal has devoured him; Joseph is without doubt torn to pieces." Then Jacob tore his garments, and put sackcloth on his loins, and mourned for his son many days. All his sons and all his daughters sought to comfort him; but he refused to be comforted, and said, "No, I shall go down to Sheol to my son, mourning." Thus his father bewailed him. Meanwhile the Midianites had sold him in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard.
Here ends the Reading.
A Song of Penitence Kyrie Pantokrator
Prayer of Manasseh 1-2, 4, 6-7, 11-15
O Lord, Almighty God of our fathers, *
Abraham, Isaac, and Jacob, and of their righteous seed;
Who hast made heaven and earth, *
with all the ornament thereof;
Whom all men fear, *
and tremble before thy power.
But thy merciful promise *
is unmeasurable and unsearchable;
For thou art the most high Lord, of great compassion,
long-suffering, very merciful, *
and repentest of the evils of men.
Thou, O Lord, according to thy great goodness
hast promised repentence and forgiveness *
to them that have sinned against thee.
And of thine infinite mercies
hast appointed repentence unto sinners, *
that they may be saved.
Now therefore I bow the knee of my heart, *
beseeching thee of grace.
I have sinned, O Lord, I have sinned, *
and I acknowledge mine iniquities:
Wherefore I humbly beseech thee, forgive me,
O Lord, forgive me *
and destroy me not with mine iniquities.
Be not angry with me for ever, by reserving evil for me: *
neither condemn me into the lower parts of the earth.
For thou art the God, even the God of them that repent: *
and in me thou wilt show all thy goodness.
For thou wilt save me, that am unworthy, *
according to thy great mercy.
Therefore I will praise thee for ever all the days of my life: *
for all the powers of the heavens do praise thee,
And thine is the glory *
for ever and ever. 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.
A Song of Penitence Kyrie Pantokrator
Prayer of Manasseh 1-2, 4, 6-7, 11-15
O Lord and Ruler of the hosts of heaven, *
God of Abraham, Isaac, and Jacob,
and of all their righteous offspring:
You made the heavens and the earth, *
with all their vast array.
All things quake with fear at your presence; *
they tremble because of your power.
But your merciful promise is beyond all measure; *
it surpasses all that our minds can fathom.
O Lord, you are full of compassion, *
long-suffering, and abounding in mercy.
You hold back your hand; *
you do not punish as we deserve.
In your great goodness, Lord,
you have promised forgiveness to sinners, *
that they may repent of their sin and be saved.
And now, O Lord, I bend the knee of my heart, *
and make my appeal, sure of your gracious goodness.
I have sinned, O Lord, I have sinned, *
and I know my wickedness only too well.
Therefore I make this prayer to you: *
Forgive me, Lord, forgive me.
Do not let me perish in my sin, *
nor condemn me to the depths of the earth.
For you, O Lord, are the God of those who repent, *
and in me you will show forth your goodness.
Unworthy as I am, you will save me,
in accordance with your great mercy, *
and I will praise you without ceasing all the days of my life.
For all the powers of heaven sing your praises, *
and yours is the glory to ages of ages. 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.
A Song of Penitence Kyrie Pantokrator
Prayer of Manasseh 1-2, 4, 6-7, 11-15
O Lord, Almighty God of our fathers, *
Abraham, Isaac, and Jacob, and of their righteous seed;
Who hast made heaven and earth, *
with all the ornament thereof;
Whom all men fear, *
and tremble before thy power.
But thy merciful promise *
is unmeasurable and unsearchable;
For thou art the most high Lord, of great compassion,
long-suffering, very merciful, *
and repentest of the evils of men.
Thou, O Lord, according to thy great goodness
hast promised repentence and forgiveness *
to them that have sinned against thee.
And of thine infinite mercies
hast appointed repentence unto sinners, *
that they may be saved.
Now therefore I bow the knee of my heart, *
beseeching thee of grace.
I have sinned, O Lord, I have sinned, *
and I acknowledge mine iniquities:
Wherefore I humbly beseech thee, forgive me,
O Lord, forgive me *
and destroy me not with mine iniquities.
Be not angry with me for ever, by reserving evil for me: *
neither condemn me into the lower parts of the earth.
For thou art the God, even the God of them that repent: *
and in me thou wilt show all thy goodness.
For thou wilt save me, that am unworthy, *
according to thy great mercy.
Therefore I will praise thee for ever all the days of my life: *
for all the powers of the heavens do praise thee,
And thine is the glory *
for ever and ever. 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.
A Song of Penitence Kyrie Pantokrator
Prayer of Manasseh 1-2, 4, 6-7, 11-15
O Lord and Ruler of the hosts of heaven, *
God of Abraham, Isaac, and Jacob,
and of all their righteous offspring:
You made the heavens and the earth, *
with all their vast array.
All things quake with fear at your presence; *
they tremble because of your power.
But your merciful promise is beyond all measure; *
it surpasses all that our minds can fathom.
O Lord, you are full of compassion, *
long-suffering, and abounding in mercy.
You hold back your hand; *
you do not punish as we deserve.
In your great goodness, Lord,
you have promised forgiveness to sinners, *
that they may repent of their sin and be saved.
And now, O Lord, I bend the knee of my heart, *
and make my appeal, sure of your gracious goodness.
I have sinned, O Lord, I have sinned, *
and I know my wickedness only too well.
Therefore I make this prayer to you: *
Forgive me, Lord, forgive me.
Do not let me perish in my sin, *
nor condemn me to the depths of the earth.
For you, O Lord, are the God of those who repent, *
and in me you will show forth your goodness.
Unworthy as I am, you will save me,
in accordance with your great mercy, *
and I will praise you without ceasing all the days of my life.
For all the powers of heaven sing your praises, *
and yours is the glory to ages of ages. 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.
A Reading from 1 Corinthians 2:1-13
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in much fear and trembling; and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God. Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him," God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For what person knows a man's thoughts except the spirit of the man which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit.
When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified. And I came to you in weakness and in fear and in much trembling. My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God. Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God's wisdom, secret and hidden, which God decreed before the ages for our glory. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. But, as it is written, "What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him"-- these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God's except the Spirit of God. Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual.
Here ends the Reading.
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 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 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 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 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
Bless us, O God, in this holy season, in which our hearts seek thy help and healing; and so purify us by thy discipline that we may grow in grace and in the knowledge of our Lord and Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Bless us, O God, in this holy season, in which our hearts seek your help and healing; and so purify us by your discipline that we may grow in grace and in the knowledge of our Lord and Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Seasonal Collect
Almighty and everlasting God, who hatest nothing that thou hast made and dost forgive the sins of all those who are penitent: Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Almighty and everlasting God, you hate nothing you have made and forgive the sins of all who are penitent: Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of you, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Commemoration of Emily Malbone Morgan, Lay Leader and Contemplative, 1937
Give her * of the fruit of her hands, and let her own works praise her in the gates.
V. Full of grace are thy lips.
R. Because God hath blessed thee forever.
Inspire us, Gracious God, with that same spirit of devotion that animated thy servant Emily Malbone Morgan; that, like her, we might dedicate our lives to thy service and to the welfare of others; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, one God, now and for ever. Amen.
Give her * of the fruit of her hands, and let her own works praise her in the gates.
V. Your lips are full of grace.
R. Because God has blessed you forever.
Inspire us, Gracious God, with that same spirit of devotion that animated thy servant Emily Malbone Morgan; that, like her, we might dedicate our lives to thy service and to the welfare of others; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, one God, now and for ever. Amen.
A Collect for Grace
O Lord, our heavenly Father, almighty and everlasting God, who hast safely brought us to the beginning of this day: Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that we, being ordered by thy governance, may do always what is righteous 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
Almighty and everlasting God, by whose Spirit the whole body of thy faithful people is governed and sanctified: Receive our supplications and prayers which we offer before thee for all members of thy holy Church, that in their vocation and ministry they may truly and godly serve thee; through our Lord and Savior Jesus Christ. Amen.
A Collect for Grace
O Lord God, almighty and everlasting Father, you have brought us in safety to this new day: Preserve us with your mighty power, that we may not fall into sin, nor be overcome by adversity; and in all we do, direct us to the fulfilling of your purpose; 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
Almighty and everlasting God, by whose Spirit the whole body of your faithful people is governed and sanctified: Receive our supplications and prayers which we offer before you for all members of your holy Church, that in their vocation and ministry they may truly and devoutly serve you; through our Lord and Savior Jesus Christ. Amen.
Here may be sung a hymn or anthem. [+][-]
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 [+][-]
Ave Regina Caelorum
O Queen of Heaven enthroned, Hail, by angels Mistress owned
Root of Jesse, Gate of morn,Whence the world's true light was born.
Glorious Virgin, joy to thee, Lovliest whom in Heaven they see,
Fairest thou where all are fair! Plead with Christ our sins to spare.
V. Vouchsafe that we may praise thee, O holy Virgin
R. Give me strength against thine enemies.
Let us pray:
Grant, O merciful God, to our weak natures Thy protection, that we who commemorate the holy Mother of God may, by the help of her intercession, arise from our iniquities. Through the same Christ our Lord. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
Ave Regina Caelorum
Queen of the heavens, we hail you, hail you Mother of our Redeemer;
you the dawn, the door of morning, whence the world's true Light has risen:
joy to you, O Virgin glorious, beautiful beyond all others,
hail and all hail, O most gracious, intercede for us always to Jesus.
V. May your prayers, O holy Virgin, defend us.
R. As we contend with the powers of evil.
Let us pray:
Grant us, O merciful God, protection in our weakness, that we who celebrate the memory of the holy Mother of God may, with the aid of her intercession, triumph over our foes; 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.