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 7/2/2026
Thursday after Proper 8
(Commemoration of Octave of Saint Peter and Saint Paul)
(Commemoration of Moses the Black, Monastic and Martyr, c. 400)
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 9 Confitebor tibi
I will be glad and rejoice in thee; yea my songs will I make of thy Name O thou most Highest.
1 I WILL give thanks unto thee, O LORD, with my whole heart; *
I will speak of all thy marvellous works.
2 I will be glad and rejoice in thee; *
yea, my songs will I make of thy Name, O thou Most Highest.
3 While mine enemies are driven back, *
they shall fall and perish at thy presence.
4 For thou hast maintained my right and my cause; *
thou art set in the throne that judgest right.
5 Thou hast rebuked the heathen, and destroyed the ungodly; *
thou hast put out their name for ever and ever.
6 O thou enemy, thy destructions are come to a perpetual end; *
even as the cities which thou hast destroyed, whose memorial is perished with them.
7 But the LORD shall endure for ever; *
he hath also prepared his seat for judgment.
8 For he shall judge the world in righteousness, *
and minister true judgment unto the people.
9 The LORD also will be a defence for the oppressed, *
even a refuge in due time of trouble.
10 And they that know thy Name will put their trust in thee; *
for thou, LORD, hast never failed them that seek thee.
11 O praise the LORD which dwelleth in Sion; *
show the people of his doings.
12 For when he maketh inquisition for blood, he remembereth them, *
and forgetteth not the complaint of the poor.
13 Have mercy upon me, O LORD; consider the trouble which I suffer of them that hate me, *
thou that liftest me up from the gates of death;
14 That I may show all thy praises within the gates of the daughter of Sion: *
I will rejoice in thy salvation.
15 The heathen are sunk down in the pit that they made; *
in the same net which they hid privily is their foot taken.
16 The LORD is known to execute judgment; *
the ungodly is trapped in the work of his own hands.
17 The wicked shall be turned to destruction, *
and all the people that forget God.
18 For the poor shall not alway be forgotten; *
the patient abiding of the meek shall not perish for ever.
19 Up, LORD, and let not man have the upper hand; *
let the heathen be judged in thy sight.
20 Put them in fear, O LORD, *
that the heathen may know themselves to be but men.
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.
I will be glad and rejoice in thee; yea my songs will I make of thy Name O thou most Highest.
Psalm 10 Ut quid, Domine?
Arise O LORD God and lift up thine hand; forget not the poor.
1 WHY standest thou so far off, O LORD, *
and hidest thy face in the needful time of trouble?
2 The ungodly, for his own lust, doth persecute the poor: *
let them be taken in the crafty wiliness that they have imagined.
3 For the ungodly hath made boast of his own heart's desire, *
and speaketh good of the covetous, whom the LORD abhorreth.
4 The ungodly is so proud, that he careth not for God, *
neither is God in all his thoughts.
5 His ways are alway grievous; *
thy judgments are far above out of his sight, and therefore defieth he all his enemies.
6 For he hath said in his heart, Tush, I shall never be cast down, *
there shall no harm happen unto me.
7 His mouth is full of cursing, deceit, and fraud; *
under his tongue is ungodliness and vanity.
8 He sitteth lurking in the thievish corners of the streets, *
and privily in his lurking dens doth he murder the innocent; his eyes are set against the poor.
9 For he lieth waiting secretly; even as a lion lurketh he in his den, *
that he may ravish the poor.
10 He doth ravish the poor, *
when he getteth him into his net.
11 He falleth down, and humbleth himself, *
that the congregation of the poor may fall into the hands of his captains.
12 He hath said in his heart, Tush, God hath forgotten; *
he hideth away his face, and he will never see it.
13 Arise, O LORD God, and lift up thine hand; *
forget not the poor.
14 Wherefore should the wicked blaspheme God, *
while he doth say in his heart, Tush, thou God carest not for it?
15 Surely thou hast seen it; *
for thou beholdest ungodliness and wrong, that thou mayest take the matter into thy hand.
16 The poor committeth himself unto thee; *
for thou art the helper of the friendless.
17 Break thou the power of the ungodly and malicious; *
search out his ungodliness, until thou find none.
18 The LORD is King for ever and ever, *
and the heathen are perished out of the land.
19 LORD, thou hast heard the desire of the poor; *
thou preparest their heart, and thine ear hearkeneth;
20 To help the fatherless and poor unto their right, *
that the man of the earth be no more exalted against them.
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.
Arise O LORD God and lift up thine hand; forget not the poor.
Psalm 11 In Domino confido
His eyes consider the poor.
1 IN the LORD put I my trust; *
how say ye then to my soul, that she should flee as a bird unto the hill?
2 For lo, the ungodly bend their bow, and make ready their arrows within the quiver, *
that they may privily shoot at them which are true of heart.
3 If the foundations be destroyed, *
what can the righteous do?
4 The LORD is in his holy temple; *
the LORD's seat is in heaven.
5 His eyes consider the poor, *
and his eyelids try the children of men.
6 The LORD approveth the righteous: *
but the ungodly, and him that delighteth in wickedness, doth his soul abhor.
7 Upon the ungodly he shall rain snares, fire and brimstone, storm and tempest: *
this shall be their portion to drink.
8 For the righteous LORD loveth righteousness; *
his countenance will behold the thing that is just.
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.
His eyes consider the poor.
Psalm 9 Confitebor tibi
I will be glad and rejoice in thee; yea my songs will I make of thy Name O thou most Highest.
I will be glad and rejoice in you; I will sing to your Name, O Most High.
1 I will give thanks to you, O LORD, with my whole heart; *
I will tell of all your marvelous works.
2 I will be glad and rejoice in you; *
I will sing to your Name, O Most High.
3 When my enemies are driven back, *
they will stumble and perish at your presence.
4 For you have maintained my right and my cause; *
you sit upon your throne judging right.
5 You have rebuked the ungodly and destroyed the wicked; *
you have blotted out their name for ever and ever.
6 As for the enemy, they are finished, in perpetual ruin, *
their cities plowed under, the memory of them perished;
7 But the LORD is enthroned for ever; *
he has set up his throne for judgment.
8 It is he who rules the world with righteousness; *
he judges the peoples with equity.
9 The LORD will be a refuge for the oppressed, *
a refuge in time of trouble.
10 Those who know your Name will put their trust in you, *
for you never forsake those who seek you, O LORD.
11 Sing praise to the LORD who dwells in Zion; *
proclaim to the peoples the things he has done.
12 The Avenger of blood will remember them; *
he will not forget the cry of the afflicted.
13 Have pity on me, O LORD; *
see the misery I suffer from those who hate me, O you who lift me up from the gate of death;
14 So that I may tell of all your praises and rejoice in your salvation *
in the gates of the city of Zion.
15 The ungodly have fallen into the pit they dug, *
and in the snare they set is their own foot caught.
16 The LORD is known by his acts of justice; *
the wicked are trapped in the works of their own hands.
17 The wicked shall be given over to the grave, *
and also all the people that forget God.
18 For the needy shall not always be forgotten, *
and the hope of the poor shall not perish for ever.
19 Rise up, O LORD, let not the ungodly have the upper hand; *
let them be judged before you.
20 Put fear upon them, O LORD; *
let the ungodly know they are but mortal.
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.
I will be glad and rejoice in thee; yea my songs will I make of thy Name O thou most Highest.
I will be glad and rejoice in you; I will sing to your Name, O Most High.
Psalm 10 Ut quid, Domine?
Arise O LORD God and lift up thine hand; forget not the poor.
Rise up, O LORD; lift up your hand, O God; do not forget the afflicted.
1 Why do you stand so far off, O LORD, *
and hide yourself in time of trouble?
2 The wicked arrogantly persecute the poor, *
but they are trapped in the schemes they have devised.
3 The wicked boast of their heart's desire; *
the covetous curse and revile the LORD.
4 The wicked are so proud that they care not for God; *
their only thought is, "God does not matter."
5 Their ways are devious at all times; your judgments are far above out of their sight; *
they defy all their enemies.
6 They say in their heart, "I shall not be shaken; *
no harm shall happen to me ever."
7 Their mouth is full of cursing, deceit, and oppression; *
under their tongue are mischief and wrong.
8 They lurk in ambush in public squares and in secret places they murder the innocent; *
they spy out the helpless.
9 They lie in wait, like a lion in a covert; they lie in wait to seize upon the lowly; *
they seize the lowly and drag them away in their net.
10 The innocent are broken and humbled before them; *
the helpless fall before their power.
11 They say in their heart, "God has forgotten; *
he hides his face; he will never notice."
12 Rise up, O LORD; lift up your hand, O God; *
do not forget the afflicted.
13 Why should the wicked revile God? *
why should they say in their heart, "You do not care"?
14 Surely, you behold trouble and misery; *
you see it and take it into your own hand.
15 The helpless commit themselves to you, *
for you are the helper of orphans.
16 Break the power of the wicked and evil; *
search out their wickedness until you find none.
17 The LORD is King for ever and ever; *
the ungodly shall perish from his land.
18 The LORD will hear the desire of the humble; *
you will strengthen their heart and your ears shall hear;
19 To give justice to the orphan and oppressed, *
so that mere mortals may strike terror no more.
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.
Arise O LORD God and lift up thine hand; forget not the poor.
Rise up, O LORD; lift up your hand, O God; do not forget the afflicted.
Psalm 11 In Domino confido
His eyes consider the poor.
His eyes consider the poor.
1 In the LORD have I taken refuge; *
how then can you say to me, "Fly away like a bird to the hilltop;
2 For see how the wicked bend the bow and fit their arrows to the string, *
to shoot from ambush at the true of heart.
3 When the foundations are being destroyed, *
what can the righteous do?"
4 The LORD is in his holy temple; *
the LORD'S throne is in heaven.
5 His eyes behold the inhabited world; *
his piercing eye weighs our worth.
6 The LORD weighs the righteous as well as the wicked, *
but those who delight in violence he abhors.
7 Upon the wicked he shall rain coals of fire and burning sulphur; *
a scorching wind shall be their lot.
8 For the LORD is righteous; he delights in righteous deeds; *
and the just shall see his face.
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.
His eyes consider the poor.
His eyes consider the poor.
Psalm 131 Domine, non est
LORD I am not high-minded; I have no proud looks.
1 LORD, I am not high-minded; *
I have no proud looks.
2 I do not exercise myself in great matters *
which are too high for me.
3 But I refrain my soul, and keep it low, like as a child that is weaned from his mother: *
yea, my soul is even as a weaned child.
4 O Israel, trust in the LORD *
from this time forth for evermore.
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.
LORD I am not high-minded; I have no proud looks.
Psalm 132 Memento, Domine
This shall be my rest for ever.
1 LORD, remember David, *
and all his trouble:
2 How he sware unto the LORD, *
and vowed a vow unto the Almighty God of Jacob:
3 I will not come within the tabernacle of mine house, *
nor climb up into my bed;
4 I will not suffer mine eyes to sleep, nor mine eyelids to slumber; *
neither the temples of my head to take any rest;
5 Until I find out a place for the temple of the LORD; *
an habitation for the Mighty God of Jacob.
6 Lo, we heard of the same at Ephratah, *
and found it in the wood.
7 We will go into his tabernacle, *
and fall low on our knees before his footstool.
8 Arise, O LORD, into thy resting-place; *
thou, and the ark of thy strength.
9 Let thy priests be clothed with righteousness; *
and let thy saints sing with joyfulness.
10 For thy servant David's sake, *
turn not away the face of thine anointed.
11 The LORD hath made a faithful oath unto David, *
and he shall not shrink from it:
12 Of the fruit of thy body *
shall I set upon thy throne.
13 If thy children will keep my covenant, and my testimonies that I shall teach them; *
their children also shall sit upon thy throne for evermore.
14 For the LORD hath chosen Sion to be an habitation for himself; *
he hath longed for her.
15 This shall be my rest for ever: *
here will I dwell, for I have a delight therein.
16 I will bless her victuals with increase, *
and will satisfy her poor with bread.
17 I will deck her priests with health, *
and her saints shall rejoice and sing.
18 There shall I make the horn of David to flourish: *
I have ordained a lantern for mine anointed.
19 As for his enemies, I shall clothe them with shame; *
but upon himself shall his crown flourish.
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.
This shall be my rest for ever.
Psalm 133 Ecce, quam bonum!
For there the LORD promised his blessing and life for evermore.
1 BEHOLD, how good and joyful a thing it is, *
for brethren to dwell together in unity!
2 It is like the precious oil upon the head, that ran down unto the beard, *
even unto Aaron's beard, and went down to the skirts of his clothing.
3 Like as the dew of Hermon, *
which fell upon the hill of Sion.
4 For there the LORD promised his blessing, *
and life for evermore.
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 there the LORD promised his blessing and life for evermore.
Psalm 131 Domine, non est
O LORD, I am not proud; I have no haughty looks.
1 O LORD, I am not proud; *
I have no haughty looks.
2 I do not occupy myself with great matters, *
or with things that are too hard for me.
3 But I still my soul and make it quiet, like a child upon its mother's breast; *
my soul is quieted within me.
4 O Israel, wait upon the LORD, *
from this time forth for evermore.
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.
O LORD, I am not proud; I have no haughty looks.
Psalm 132 Memento, Domine
This shall be my resting-place for ever.
1 LORD, remember David, *
and all the hardships he endured;
2 How he swore an oath to the LORD *
and vowed a vow to the Mighty One of Jacob:
3 I will not come under the roof of my house, *
nor climb up into my bed;
4 I will not allow my eyes to sleep, *
nor let my eyelids slumber;
5 Until I find a place for the LORD, *
a dwelling for the Mighty One of Jacob."
6 The ark! We heard it was in Ephratah; *
we found it in the fields of Jearim.
7 Let us go to God's dwelling place; *
let us fall upon our knees before his footstool."
8 Arise, O LORD, into your resting-place, *
you and the ark of your strength.
9 Let your priests be clothed with righteousness; *
let your faithful people sing with joy.
10 For your servant David's sake, *
do not turn away the face of your Anointed.
11 The LORD has sworn an oath to David; *
in truth, he will not break it:
12 A son, the fruit of your body *
will I set upon your throne.
13 If your children keep my covenant and my testimonies that I shall teach them, *
their children will sit upon your throne for evermore."
14 For the LORD has chosen Zion; *
he has desired her for his habitation:
15 This shall be my resting-place for ever; *
here will I dwell, for I delight in her.
16 I will surely bless her provisions, *
and satisfy her poor with bread.
17 I will clothe her priests with salvation, *
and her faithful people will rejoice and sing.
18 There will I make the horn of David flourish; *
I have prepared a lamp for my Anointed.
19 As for his enemies, I will clothe them with shame; *
but as for him, his crown will shine."
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 shall be my resting-place for ever.
Psalm 133 Ecce, quam bonum!
For there the LORD has ordained the blessing: life for evermore.
1 Oh, how good and pleasant it is, *
when brethren live together in unity!
2 It is like fine oil upon the head *
that runs down upon the beard,
3 Upon the beard of Aaron, *
and runs down upon the collar of his robe.
4 It is like the dew of Hermon *
that falls upon the hills of Zion.
5 For there the LORD has ordained the blessing: *
life for evermore.
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 there the LORD has ordained the blessing: life for evermore.
The Lessons
A Reading from Numbers 23:11-26
And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth? And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken? And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. And Balak said unto Balaam, Neither curse them at all, nor bless them at all. But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?
And Balak said to Balaam, "What have you done to me? I took you to curse my enemies, and behold, you have done nothing but bless them." And he answered, "Must I not take heed to speak what the LORD puts in my mouth?" And Balak said to him, "Come with me to another place, from which you may see them; you shall see only the nearest of them, and shall not see them all; then curse them for me from there." And he took him to the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bull and a ram on each altar. Balaam said to Balak, "Stand here beside your burnt offering, while I meet the LORD yonder." And the LORD met Balaam, and put a word in his mouth, and said, "Return to Balak, and thus shall you speak." And he came to him, and, lo, he was standing beside his burnt offering, and the princes of Moab with him. And Balak said to him, "What has the LORD spoken?" And Balaam took up his discourse, and said, "Rise, Balak, and hear; hearken to me, O son of Zippor: God is not man, that he should lie, or a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not fulfil it? Behold, I received a command to bless: he has blessed, and I cannot revoke it. He has not beheld misfortune in Jacob; nor has he seen trouble in Israel. The LORD their God is with them, and the shout of a king is among them. God brings them out of Egypt; they have as it were the horns of the wild ox. For there is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, `What has God wrought!' Behold, a people! As a lioness it rises up and as a lion it lifts itself; it does not lie down till it devours the prey, and drinks the blood of the slain." And Balak said to Balaam, "Neither curse them at all, nor bless them at all." But Balaam answered Balak, "Did I not tell you, `All that the LORD says, that I must do'?"
Then Balak said to Balaam, "What have you done to me? I brought you to curse my enemies, but now you have done nothing but bless them." He answered, "Must I not take care to say what the LORD puts into my mouth?" So Balak said to him, "Come with me to another place from which you may see them; you shall see only part of them, and shall not see them all; then curse them for me from there." So he took him to the field of Zophim, to the top of Pisgah. He built seven altars, and offered a bull and a ram on each altar. Balaam said to Balak, "Stand here beside your burnt offerings, while I meet the LORD over there. The LORD met Balaam, put a word into his mouth, and said, "Return to Balak, and this is what you shall say." When he came to him, he was standing beside his burnt offerings with the officials of Moab. Balak said to him, "What has the LORD said?" Then Balaam uttered his oracle, saying: "Rise, Balak, and hear; listen to me, O son of Zippor: God is not a human being, that he should lie, or a mortal, that he should change his mind. Has he promised, and will he not do it? Has he spoken, and will he not fulfill it? See, I received a command to bless; he has blessed, and I cannot revoke it. He has not beheld misfortune in Jacob; nor has he seen trouble in Israel. The LORD their God is with them, acclaimed as a king among them. God, who brings them out of Egypt, is like the horns of a wild ox for them. Surely there is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, 'See what God has done!' Look, a people rising up like a lioness, and rousing itself like a lion! It does not lie down until it has eaten the prey and drunk the blood of the slain." Then Balak said to Balaam, "Do not curse them at all, and do not bless them at all." But Balaam answered Balak, "Did I not tell you, 'Whatever the LORD says, that is what I must do'?"
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 Romans 8:1-11
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot; and those who are in the flesh cannot please God. But you are not in the flesh, you are in the Spirit, if in fact the Spirit of God dwells in you. Any one who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For this reason the mind that is set on the flesh is hostile to God; it does not submit to God's law-- indeed it cannot, and those who are in the flesh cannot please God. But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.
Here ends the Reading.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
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.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
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.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
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.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
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.
Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.
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 Almighty God, who hast built thy Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple acceptable unto thee; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Commemoration of Octave of Saint Peter and Saint Paul
Thus saith the Lord unto Simon Peter : Whatsoever thou shalt bind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven.
V. They declared the work of God.
R. And wisely considered of his doings.
Almighty God, whose blessed apostles Peter and Paul glorified thee by their martyrdom: Grant that thy Church, instructed by their teaching and example, and knit together in unity by thy Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Thus says the Lord to Simon Peter : Whatever you shall bind on earth, shall be bound in heaven ; and whatever you shall loose on earth shall be loosed in heaven.
V. They declared the work of God.
R. And wisely considered his doings.
Almighty God, whose blessed apostles Peter and Paul glorified thee by their martyrdom: Grant that thy Church, instructed by their teaching and example, and knit together in unity by thy Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Commemoration of Moses the Black, Monastic and Martyr, c. 400
He that hateth his life * in this world shall keep it unto life eternal.
V. The righteous shall flourish like a palm-tree.
R. And shall spread abroad like a cedar in Libanus.
Almighty God, whose blessed Son dost guide our footsteps into the way of peace: Deliver us from the paths of hatred and violence, that we, following the example of thy servant Moses, may serve thee with singleness of heart and attain to the tranquility of the world to come; 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.
He who hates his life * in this world shall keep it unto life eternal.
V. The righteous shall flourish like a palm-tree.
R. And shall spread abroad like a cedar in Lebanon.
Almighty God, whose blessed Son dost guide our footsteps into the way of peace: Deliver us from the paths of hatred and violence, that we, following the example of thy servant Moses, may serve thee with singleness of heart and attain to the tranquility of the world to come; 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 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.