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 11/6/2026
Friday after Proper 26
(Commemoration of Octave of All Saints)
(Commemoration of William Temple, Archbishop of Canterbury, 1944)
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
The mercy of the Lord is everlasting: O come, let us adore him.
The mercy of the Lord is everlasting: 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.
The mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: 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.
The mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: O come, let us adore him.
The mercy of the Lord is everlasting: O come, let us adore him.
Venite Psalm 95:1-7
The mercy of the Lord is everlasting: Come let us adore him.
The mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: 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 mercy of the Lord is everlasting: Come let us adore him.
The mercy of the Lord is everlasting: Come let us adore him.
The Psalm or Psalms Appointed
Psalm 30 Exaltabo te, Domine
I shall sing of thy praise without ceasing; O my God I will give thanks unto thee for ever.
1 I WILL magnify thee, O LORD; for thou hast set me up, *
and not made my foes to triumph over me.
2 O LORD my God, I cried unto thee; *
and thou hast healed me.
3 Thou, LORD, hast brought my soul out of hell: *
thou hast kept my life, that I should not go down into the pit.
4 Sing praises unto the LORD, O ye saints of his; *
and give thanks unto him, for a remembrance of his holiness.
5 For his wrath endureth but the twinkling of an eye, and in his pleasure is life; *
heaviness may endure for a night, but joy cometh in the morning.
6 And in my prosperity I said, I shall never be removed: *
thou, LORD, of thy goodness, hast made my hill so strong.
7 Thou didst turn thy face from me, *
and I was troubled.
8 Then cried I unto thee, O LORD; *
and gat me to my LORD right humbly.
9 What profit is there in my blood, *
when I go down into the pit?
10 Shall the dust give thanks unto thee? *
or shall it declare thy truth?
11 Hear, O LORD, and have mercy upon me; *
LORD, be thou my helper.
12 Thou hast turned my heaviness into joy; *
thou hast put off my sackcloth, and girded me with gladness:
13 Therefore shall every good man sing of thy praise without ceasing. *
O my God, I will give thanks unto thee 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.
I shall sing of thy praise without ceasing; O my God I will give thanks unto thee for ever.
Psalm 31 In te, Domine, speravi
My time is in thy hand; deliver me from the hand of mine enemies, and from them that persecute me.
1 IN thee, O LORD, have I put my trust; let me never be put to confusion; *
deliver me in thy righteousness.
2 Bow down thine ear to me; *
make haste to deliver me.
3 And be thou my strong rock, and house of defence, *
that thou mayest save me.
4 For thou art my strong rock, and my castle: *
be thou also my guide, and lead me for thy Name's sake.
5 Draw me out of the net that they have laid privily for me; *
for thou art my strength.
6 Into thy hands I commend my spirit; *
for thou hast redeemed me, O LORD, thou God of truth.
7 I have hated them that hold of lying vanities, *
and my trust hath been in the LORD.
8 I will be glad and rejoice in thy mercy; *
for thou hast considered my trouble, and hast known my soul in adversities.
9 Thou hast not shut me up into the hand of the enemy; *
but hast set my feet in a large room.
10 Have mercy upon me, O LORD, for I am in trouble, *
and mine eye is consumed for very heaviness; yea, my soul and my body.
11 For my life is waxen old with heaviness, *
and my years with mourning.
12 My strength faileth me, because of mine iniquity, *
and my bones are consumed.
13 I became a reproach among all mine enemies, but especially among my neighbours; *
and they of mine acquaintance were afraid of me; and they that did see me without, conveyed themselves from me.
14 I am clean forgotten as a dead man out of mind; *
I am become like a broken vessel.
15 For I have heard the blasphemy of the multitude, and fear is on every side; *
while they conspire together against me, and take their counsel to take away my life.
16 But my hope hath been in thee, O LORD; *
I have said, Thou art my God.
17 My times are in thy hand; deliver me from the hand of mine enemies, *
and from them that persecute me.
18 Show thy servant the light of thy countenance, *
and save me for thy mercy's sake.
19 Let me not be confounded, O LORD, for I have called upon thee; *
let the ungodly be put to confusion, and be put to silence in the grave.
20 Let the lying lips be put to silence, *
which cruelly, disdainfully, and despitefully speak against the righteous.
21 O how plentiful is thy goodness, which thou hast laid up for them that fear thee, *
and that thou hast prepared for them that put their trust in thee, even before the sons of men!
22 Thou shalt hide them in the covert of thine own presence from the plottings of men: *
thou shalt keep them secretly in thy tabernacle from the strife of tongues.
23 Thanks be to the LORD; *
for he hath showed me marvellous great kindness in a strong city.
24 But in my haste I said, *
I am cast out of the sight of thine eyes.
25 Nevertheless, thou heardest the voice of my prayer, *
when I cried unto thee.
26 O love the LORD, all ye his saints; *
for the LORD preserveth them that are faithful, and plenteously rewardeth the proud doer.
27 Be strong, and he shall establish your heart, *
all ye that put your trust in the LORD.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
My time is in thy hand; deliver me from the hand of mine enemies, and from them that persecute me.
Psalm 30 Exaltabo te, Domine
I shall sing of thy praise without ceasing; O my God I will give thanks unto thee for ever.
Therefore my heart sings to you without ceasing; O LORD my God, I will give you thanks for ever.
1 I will exalt you, O LORD, because you have lifted me up *
and have not let my enemies triumph over me.
2 O LORD my God, I cried out to you, *
and you restored me to health.
3 You brought me up, O LORD, from the dead; *
you restored my life as I was going down to the grave.
4 Sing to the LORD, you servants of his; *
give thanks for the remembrance of his holiness.
5 For his wrath endures but the twinkling of an eye, *
his favor for a lifetime.
6 Weeping may spend the night, *
but joy comes in the morning.
7 While I felt secure, I said, "I shall never be disturbed. *
You, LORD, with your favor, made me as strong as the mountains."
8 Then you hid your face, *
and I was filled with fear.
9 I cried to you, O LORD; *
I pleaded with the Lord, saying,
10 What profit is there in my blood, if I go down to the Pit? *
will the dust praise you or declare your faithfulness?
11 Hear, O LORD, and have mercy upon me; *
O LORD, be my helper."
12 You have turned my wailing into dancing; *
you have put off my sack-cloth and clothed me with joy.
13 Therefore my heart sings to you without ceasing; *
O LORD my God, I will give you thanks for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
I shall sing of thy praise without ceasing; O my God I will give thanks unto thee for ever.
Therefore my heart sings to you without ceasing; O LORD my God, I will give you thanks for ever.
Psalm 31 In te, Domine, speravi
My time is in thy hand; deliver me from the hand of mine enemies, and from them that persecute me.
My times are in your hand; rescue me from the hand of my enemies, and from those who persecute me.
1 In you, O LORD, have I taken refuge; let me never be put to shame; *
deliver me in your righteousness.
2 Incline your ear to me; *
make haste to deliver me.
3 Be my strong rock, a castle to keep me safe, for you are my crag and my stronghold; *
for the sake of your Name, lead me and guide me.
4 Take me out of the net that they have secretly set for me, *
for you are my tower of strength.
5 Into your hands I commend my spirit, *
for you have redeemed me, O LORD, O God of truth.
6 I hate those who cling to worthless idols, *
and I put my trust in the LORD.
7 I will rejoice and be glad because of your mercy; *
for you have seen my affliction; you know my distress.
8 You have not shut me up in the power of the enemy; *
you have set my feet in an open place.
9 Have mercy on me, O LORD, for I am in trouble; *
my eye is consumed with sorrow, and also my throat and my belly.
10 For my life is wasted with grief, and my years with sighing; *
my strength fails me because of affliction, and my bones are consumed.
11 I have become a reproach to all my enemies and even to my neighbors, a dismay to those of my acquaintance; *
when they see me in the street they avoid me.
12 I am forgotten like a dead man, out of mind; *
I am as useless as a broken pot.
13 For I have heard the whispering of the crowd; fear is all around; *
they put their heads together against me; they plot to take my life.
14 But as for me, I have trusted in you, O LORD. *
I have said, "You are my God.
15 My times are in your hand; *
rescue me from the hand of my enemies, and from those who persecute me.
16 Make your face to shine upon your servant, *
and in your loving-kindness save me."
17 LORD, let me not be ashamed for having called upon you; *
rather, let the wicked be put to shame; let them be silent in the grave.
18 Let the lying lips be silenced which speak against the righteous, *
haughtily, disdainfully, and with contempt.
19 How great is your goodness, O LORD! which you have laid up for those who fear you; *
which you have done in the sight of all for those who put their trust in you.
20 You hide them in the covert of your presence from those who slander them; *
you keep them in your shelter from the strife of tongues.
21 Blessed be the LORD! *
for he has shown me the wonders of his love in a besieged city.
22 Yet I said in my alarm, "I have been cut off from the sight of your eyes." *
Nevertheless, you heard the sound of my entreaty when I cried out to you.
23 Love the LORD, all you who worship him; *
the LORD protects the faithful, but repays to the full those who act haughtily.
24 Be strong and let your heart take courage, *
all you who wait for the LORD.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
My time is in thy hand; deliver me from the hand of mine enemies, and from them that persecute me.
My times are in your hand; rescue me from the hand of my enemies, and from those who persecute me.
Psalm 69 Salvum me fac
Hear me O LORD for thy loving-kindness is comfortable; turn thee unto me according to the multitude of thy mercies.
1 SAVE me, O God; *
for the waters are come in, even unto my soul.
2 I stick fast in the deep mire, where no ground is; *
I am come into deep waters, so that the floods run over me.
3 I am weary of crying; my throat is dry; *
my sight faileth me for waiting so long upon my God.
4 They that hate me without a cause are more than the hairs of my head; *
they that are mine enemies, and would destroy me guiltless, are mighty.
5 I paid them the things that I never took: *
God, thou knowest my simpleness, and my faults are not hid from thee.
6 Let not them that trust in thee, O Lord GOD of hosts, be ashamed for my cause; *
let not those that seek thee be confounded through me, O Lord God of Israel.
7 And why? for thy sake have I suffered reproof; *
shame hath covered my face.
8 I am become a stranger unto my brethren, *
even an alien unto my mother's children.
9 For the zeal of thine house hath even eaten me; *
and the rebukes of them that rebuked thee are fallen upon me.
10 I wept, and chastened myself with fasting, *
and that was turned to my reproof.
11 I put on sackcloth also, *
and they jested upon me.
12 They that sit in the gate speak against me, *
and the drunkards make songs upon me.
13 But, LORD, I make my prayer unto thee *
in an acceptable time.
14 Hear me, O God, in the multitude of thy mercy, *
even in the truth of thy salvation.
15 Take me out of the mire, that I sink not; *
O let me be delivered from them that hate me, and out of the deep waters.
16 Let not the water-flood drown me, neither let the deep swallow me up; *
and let not the pit shut her mouth upon me.
17 Hear me, O LORD, for thy loving-kindness is comfortable; *
turn thee unto me according to the multitude of thy mercies.
18 And hide not thy face from thy servant; for I am in trouble: *
O haste thee, and hear me.
19 Draw nigh unto my soul, and save it; *
O deliver me, because of mine enemies.
20 Thou hast known my reproach, my shame, and my dishonour: *
mine adversaries are all in thy sight.
21 Reproach hath broken my heart; I am full of heaviness: *
I looked for some to have pity on me, but there was no man, neither found I any to comfort me.
22 They gave me gall to eat; *
and when I was thirsty they gave me vinegar to drink.
23 Let their table be made a snare to take themselves withal; *
and let the things that should have been for their wealth be unto them an occasion of falling.
24 Let their eyes be blinded, that they see not; *
and ever bow thou down their backs.
25 Pour out thine indignation upon them, *
and let thy wrathful displeasure take hold of them.
26 Let their habitation be void, *
and no man to dwell in their tents.
27 For they persecute him whom thou hast smitten; *
and they talk how they may vex them whom thou hast wounded.
28 Let them fall from one wickedness to another, *
and not come into thy righteousness.
29 Let them be wiped out of the book of the living, *
and not be written among the righteous.
30 As for me, when I am poor and in heaviness, *
thy help, O God, shall lift me up.
31 I will praise the Name of God with a song, *
and magnify it with thanksgiving.
32 This also shall please the LORD *
better than a bullock that hath horns and hoofs.
33 The humble shall consider this, and be glad: *
seek ye after God, and your soul shall live.
34 For the LORD heareth the poor, *
and despiseth not his prisoners.
35 Let heaven and earth praise him: *
the sea, and all that moveth therein.
36 For God will save Sion, and build the cities of Judah, *
that men may dwell there, and have it in possession.
37 The posterity also of his servants shall inherit it; *
and they that love his Name shall dwell therein.
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.
Hear me O LORD for thy loving-kindness is comfortable; turn thee unto me according to the multitude of thy mercies.
Psalm 69 Salvum me fac
Answer me, O LORD, for your love is kind; in your great compassion, turn to me.
1 Save me, O God, *
for the waters have risen up to my neck.
2 I am sinking in deep mire, *
and there is no firm ground for my feet.
3 I have come into deep waters, *
and the torrent washes over me.
4 I have grown weary with my crying; my throat is inflamed; *
my eyes have failed from looking for my God.
5 Those who hate me without a cause are more than the hairs of my head; my lying foes who would destroy me are mighty. *
Must I then give back what I never stole?
6 O God, you know my foolishness, *
and my faults are not hidden from you.
7 Let not those who hope in you be put to shame through me, Lord GOD of hosts; *
let not those who seek you be disgraced because of me, O God of Israel.
8 Surely, for your sake have I suffered reproach, *
and shame has covered my face.
9 I have become a stranger to my own kindred, *
an alien to my mother's children.
10 Zeal for your house has eaten me up; *
the scorn of those who scorn you has fallen upon me.
11 I humbled myself with fasting, *
but that was turned to my reproach.
12 I put on sack-cloth also, *
and became a byword among them.
13 Those who sit at the gate murmur against me, *
and the drunkards make songs about me.
14 But as for me, this is my prayer to you, *
at the time you have set, O LORD:
15 In your great mercy, O God, *
answer me with your unfailing help.
16 Save me from the mire; do not let me sink; *
let me be rescued from those who hate me and out of the deep waters.
17 Let not the torrent of waters wash over me, neither let the deep swallow me up; *
do not let the Pit shut its mouth upon me.
18 Answer me, O LORD, for your love is kind; *
in your great compassion, turn to me."
19 Hide not your face from your servant; *
be swift and answer me, for I am in distress.
20 Draw near to me and redeem me; *
because of my enemies deliver me.
21 You know my reproach, my shame, and my dishonor; *
my adversaries are all in your sight."
22 Reproach has broken my heart, and it cannot be healed; *
I looked for sympathy, but there was none, for comforters, but I could find no one.
23 They gave me gall to eat, *
and when I was thirsty, they gave me vinegar to drink.
24 Let the table before them be a trap *
and their sacred feasts a snare.
25 Let their eyes be darkened, that they may not see, *
and give them continual trembling in their loins.
26 Pour out your indignation upon them, *
and let the fierceness of your anger overtake them.
27 Let their camp be desolate, *
and let there be none to dwell in their tents.
28 For they persecute him whom you have stricken *
and add to the pain of those whom you have pierced.
29 Lay to their charge guilt upon guilt, *
and let them not receive your vindication.
30 Let them be wiped out of the book of the living *
and not be written among the righteous.
31 As for me, I am afflicted and in pain; *
your help, O God, will lift me up on high.
32 I will praise the Name of God in song; *
I will proclaim his greatness with thanksgiving.
33 This will please the LORD more than an offering of oxen, *
more than bullocks with horns and hoofs.
34 The afflicted shall see and be glad; *
you who seek God, your heart shall live.
35 For the LORD listens to the needy, *
and his prisoners he does not despise.
36 Let the heavens and the earth praise him, *
the seas and all that moves in them;
37 For God will save Zion and rebuild the cities of Judah; *
they shall live there and have it in possession.
38 The children of his servants will inherit it, *
and those who love his Name will dwell therein.
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.
Answer me, O LORD, for your love is kind; in your great compassion, turn to me.
The Lessons
A Reading from Ecclesiasticus 50:1-1, 50:11-24
Simon the high priest, the son of Onias, who in his life repaired the house again, and in his days fortified the temple: When he put on the robe of honour, and was clothed with the perfection of glory, when he went up to the holy altar, he made the garment of holiness honourable. When he took the portions out of the priests' hands, he himself stood by the hearth of the altar, compassed about, as a young cedar in Libanus; and as palm trees compassed they him round about. So were all the sons of Aaron in their glory, and the oblations of the Lord in their hands, before all the congregation of Israel. And finishing the service at the altar, that he might adorn the offering of the most high Almighty, He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweetsmelling savour unto the most high King of all. Then shouted the sons of Aaron, and sounded the silver trumpets, and made a great noise to be heard, for a remembrance before the most High. Then all the people together hasted, and fell down to the earth upon their faces to worship their Lord God Almighty, the most High. The singers also sang praises with their voices, with great variety of sounds was there made sweet melody. And the people besought the Lord, the most High, by prayer before him that is merciful, till the solemnity of the Lord was ended, and they had finished his service. Then he went down, and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in his name. And they bowed themselves down to worship the second time, that they might receive a blessing from the most High. Now therefore bless ye the God of all, which only doeth wondrous things every where, which exalteth our days from the womb, and dealeth with us according to his mercy. He grant us joyfulness of heart, and that peace may be in our days in Israel for ever: That he would confirm his mercy with us, and deliver us at his time!
The leader of his brethren and the pride of his people was Simon the high priest, son of Onias, who in his life repaired the house, and in his time fortified the temple. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar, he made the court of the sanctuary glorious. And when he received the portions from the hands of the priests, as he stood by the hearth of the altar with a garland of brethren around him, he was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees, all the sons of Aaron in their splendor with the Lord's offering in their hands, before the whole congregation of Israel. Finishing the service at the altars, and arranging the offering to the Most High, the Almighty, he reached out his hand to the cup and poured a libation of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the King of all. Then the sons of Aaron shouted, they sounded the trumpets of hammered work, they made a great noise to be heard for remembrance before the Most High. Then all the people together made haste and fell to the ground upon their faces to worship their Lord, the Almighty, God Most High. And the singers praised him with their voices in sweet and full-toned melody. And the people besought the Lord Most High in prayer before him who is merciful, till the order of worship of the Lord was ended; so they completed his service. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel, to pronounce the blessing of the Lord with his lips, and to glory in his name; and they bowed down in worship a second time, to receive the blessing from the Most High. And now bless the God of all, who in every way does great things; who exalts our days from birth, and deals with us according to his mercy. May he give us gladness of heart, and grant that peace may be in our days in Israel, as in the days of old. May he entrust to us his mercy! And let him deliver us in our days!
The leader of his brothers and the pride of his people was the high priest, Simon son of Onias, who in his life repaired the house, and in his time fortified the temple. When he put on his glorious robe and clothed himself in perfect splendor, when he went up to the holy altar, he made the court of the sanctuary glorious. When he received the portions from the hands of the priests, as he stood by the hearth of the altar with a garland of brothers around him, he was like a young cedar on Lebanon surrounded by the trunks of palm trees. All the sons of Aaron in their splendor held the Lord's offering in their hands before the whole congregation of Israel. Finishing the service at the altars, and arranging the offering to the Most High, the Almighty, he held out his hand for the cup and poured a drink offering of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the king of all. Then the sons of Aaron shouted; they blew their trumpets of hammered metal; they sounded a mighty fanfare as a reminder before the Most High. Then all the people together quickly fell to the ground on their faces to worship their Lord, the Almighty, God Most High. Then the singers praised him with their voices in sweet and full-toned melody. And the people of the Lord Most High offered their prayers before the Merciful One, until the order of worship of the Lord was ended, and they completed his ritual. Then Simon came down and raised his hands over the whole congregation of Israelites, to pronounce the blessing of the Lord with his lips, and to glory in his name; and they bowed down in worship a second time, to receive the blessing from the Most High. And now bless the God of all, who everywhere works great wonders, who fosters our growth from birth, and deals with us according to his mercy. May he give us gladness of heart, and may there be peace in our days in Israel, as in the days of old. May he entrust to us his mercy, and may he deliver us in our days!
Here ends the Reading.
The Second Song of Isaiah Quaerite Dominum
Isaiah 55:6-11
Seek ye the Lord while he may be found; *
call ye upon him while he is near.
Let the wicked forsake his way *
and the unrighteous man his thoughts;
And let him return to the Lord
and he will have mercy upon him; *
and to our God, for he will abundantly pardon.
For my thoughts are not your thoughts, *
neither are your ways my ways, saith the Lord.
For as the heavens are higher than the earth, *
so are my ways higher than your ways,
and my thoughts than your thoughts.
For as the rain cometh down, and the snow from heaven *
and returneth not thither, but watereth the earth,
And maketh it bring forth and bud, *
so that it may give seed to the sower,
and bread to the eater:
So shall my word be that goeth forth out of my mouth; *
it shall not return unto me void;
But it shall accomplish that which I please, *
and it shall prosper in the thing whereto I sent it.
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 Second Song of Isaiah Quaerite Dominum
Isaiah 55:6-11
Seek the Lord while he wills to be found; *
call upon him when he draws near.
Let the wicked forsake their ways *
and the evil ones their thoughts;
And let them turn to the Lord, and he will have compassion, *
and to our God, for he will richly pardon.
For my thoughts are not your thoughts, *
nor your ways my ways, says the Lord.
For as the heavens are higher than the earth, *
so are my ways higher than your ways,
and my thoughts than your thoughts.
For as rain and snow fall from the heavens *
and return not again, but water the earth,
Bringing forth life and giving growth, *
seed for sowing and bread for eating,
So is my word that goes forth from my mouth; *
it will not return to me empty;
But it will accomplish that which I have purposed, *
and prosper in that for which I sent it.
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 Second Song of Isaiah Quaerite Dominum
Isaiah 55:6-11
Seek ye the Lord while he may be found; *
call ye upon him while he is near.
Let the wicked forsake his way *
and the unrighteous man his thoughts;
And let him return to the Lord
and he will have mercy upon him; *
and to our God, for he will abundantly pardon.
For my thoughts are not your thoughts, *
neither are your ways my ways, saith the Lord.
For as the heavens are higher than the earth, *
so are my ways higher than your ways,
and my thoughts than your thoughts.
For as the rain cometh down, and the snow from heaven *
and returneth not thither, but watereth the earth,
And maketh it bring forth and bud, *
so that it may give seed to the sower,
and bread to the eater:
So shall my word be that goeth forth out of my mouth; *
it shall not return unto me void;
But it shall accomplish that which I please, *
and it shall prosper in the thing whereto I sent it.
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 Second Song of Isaiah Quaerite Dominum
Isaiah 55:6-11
Seek the Lord while he wills to be found; *
call upon him when he draws near.
Let the wicked forsake their ways *
and the evil ones their thoughts;
And let them turn to the Lord, and he will have compassion, *
and to our God, for he will richly pardon.
For my thoughts are not your thoughts, *
nor your ways my ways, says the Lord.
For as the heavens are higher than the earth, *
so are my ways higher than your ways,
and my thoughts than your thoughts.
For as rain and snow fall from the heavens *
and return not again, but water the earth,
Bringing forth life and giving growth, *
seed for sowing and bread for eating,
So is my word that goes forth from my mouth; *
it will not return to me empty;
But it will accomplish that which I have purposed, *
and prosper in that for which I sent it.
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 Revelation 17:1-18
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
Then one of the seven angels who had the seven bowls came and said to me, "Come, I will show you the judgment of the great harlot who is seated upon many waters, with whom the kings of the earth have committed fornication, and with the wine of whose fornication the dwellers on earth have become drunk." And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast which was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and bedecked with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication; and on her forehead was written a name of mystery: "Babylon the great, mother of harlots and of earth's abominations." And I saw the woman, drunk with the blood of the saints and the blood of the martyrs of Jesus. When I saw her I marveled greatly. But the angel said to me, "Why marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. The beast that you saw was, and is not, and is to ascend from the bottomless pit and go to perdition; and the dwellers on earth whose names have not been written in the book of life from the foundation of the world, will marvel to behold the beast, because it was and is not and is to come. This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he comes he must remain only a little while. As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to perdition. And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. These are of one mind and give over their power and authority to the beast; they will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful." And he said to me, "The waters that you saw, where the harlot is seated, are peoples and multitudes and nations and tongues. And the ten horns that you saw, they and the beast will hate the harlot; they will make her desolate and naked, and devour her flesh and burn her up with fire, for God has put it into their hearts to carry out his purpose by being of one mind and giving over their royal power to the beast, until the words of God shall be fulfilled. And the woman that you saw is the great city which has dominion over the kings of the earth."
Then one of the seven angels who had the seven bowls came and said to me, "Come, I will show you the judgment of the great whore who is seated on many waters, with whom the kings of the earth have committed fornication, and with the wine of whose fornication the inhabitants of the earth have become drunk." So he carried me away in the spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. The woman was clothed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication; and on her forehead was written a name, a mystery: "Babylon the great, mother of whores and of earth's abominations." And I saw that the woman was drunk with the blood of the saints and the blood of the witnesses to Jesus. When I saw her, I was greatly amazed. But the angel said to me, "Why are you so amazed? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. The beast that you saw was, and is not, and is about to ascend from the bottomless pit and go to destruction. And the inhabitants of the earth, whose names have not been written in the book of life from the foundation of the world, will be amazed when they see the beast, because it was and is not and is to come. "This calls for a mind that has wisdom: the seven heads are seven mountains on which the woman is seated; also, they are seven kings, of whom five have fallen, one is living, and the other has not yet come; and when he comes, he must remain only a little while. As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction. And the ten horns that you saw are ten kings who have not yet received a kingdom, but they are to receive authority as kings for one hour, together with the beast. These are united in yielding their power and authority to the beast; they will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful." And he said to me, "The waters that you saw, where the whore is seated, are peoples and multitudes and nations and languages. And the ten horns that you saw, they and the beast will hate the whore; they will make her desolate and naked; they will devour her flesh and burn her up with fire. For God has put it into their hearts to carry out his purpose by agreeing to give their kingdom to the beast, until the words of God will be fulfilled. The woman you saw is the great city that rules over the kings of the earth."
Here ends the Reading.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Thou art worthy, O Lord, *
to receive glory and honor and power:
For thou hast created all things, *
and for thy pleasure they are and were created.
Thou art worthy, O Lamb that wast slain, *
and hast redeemed us to God by thy blood
Out of every kindred, and tongue, and people, and nation: *
and hast made us unto our God kings and priests.
Blessing, and honor, and glory, and power *
be unto him that sitteth upon the throne
And unto the Lamb *
for ever and ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Splendor and honor and kingly power *
are yours by right, O Lord our God,
For you created everything that is, *
and by your will they were created and have their being;
And yours by right, O Lamb that was slain, *
for with your blood you have redeemed for God,
From every family, language, people, and nation, *
a kingdom of priests to serve our God.
And so, to him who sits upon the throne, *
and to Christ the Lamb,
Be worship and praise, dominion and splendor, *
for ever and for evermore.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
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.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
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.
Half of my possessions I will give to the poor, and anyone I have cheated will be repaid four times over.
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
Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service: Grant, we beseech thee, that we may run without stumbling to obtain thy heavenly promises; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
Almighty and merciful God, it is only by your gift that your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Commemoration of Octave of All Saints
The glorious company * of the Apostles praise thee; the goodly fellowship of the Prophets praise thee; the noble army of martyrs praise thee; and all the Saints and elect with one voice acknowledge thee, O blessed Trinity, one God.
V. Let the Saints be joyful with glory.
R. Let them rejoice in their beds.
Almighty God, who hast knit together thine elect in one communion and fellowship in the mystical body of thy Son Christ our Lord: Give us grace so to follow thy blessed saints in all virtuous and godly living, that we may come to those ineffable joys that thou hast prepared for those who truly love thee; through Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, one God, in glory everlasting. Amen.
The glorious company * of Apostles praise you; the noble fellowship of Prophets praise thee; the white-robed army of martyrs praise you; and all the Saints and elect with one voice acknowledge you, O blessed Trinity, one God.
V. Let the Saints be joyful with glory.
R. Let them rejoice in their beds.
Almighty God, who hast knit together thine elect in one communion and fellowship in the mystical body of thy Son Christ our Lord: Give us grace so to follow thy blessed saints in all virtuous and godly living, that we may come to those ineffable joys that thou hast prepared for those who truly love thee; through Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, one God, in glory everlasting. Amen.
Commemoration of William Temple, Archbishop of Canterbury, 1944
Well done, good and faithful servant, * because thou hast been faithful over a few things, I will make thee ruler over many things, saith the Lord.
V. The Lord guided the righteous in right paths.
R. And showed him the kingdom of God.
O God of light and love, who illumined thy church through the witness of thy servant William Temple: Inspire us, we pray, by his teaching and example, that we may rejoice with courage, confidence, and faith in the Word made flesh, and may be led to establish that city which has justice for its foundation and love for its law; through Jesus Christ, the light of the world, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.
Well done, my good and faithful servant; since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.
V. The Lord guided the righteous in right paths.
R. And showed him the kingdom of God.
O God of light and love, who illumined thy church through the witness of thy servant William Temple: Inspire us, we pray, by his teaching and example, that we may rejoice with courage, confidence, and faith in the Word made flesh, and may be led to establish that city which has justice for its foundation and love for its law; through Jesus Christ, the light of the world, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen.
A Collect for Fridays
Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through the same thy Son Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
Lord Jesus Christ, who didst stretch out thine arms of love on the hard wood of the cross that everyone might come within the reach of thy saving embrace: So clothe us in thy Spirit that we, reaching forth our hands in love, may bring those who do not know thee to the knowledge and love of thee; for the honor of thy Name. Amen
A Collect for Fridays
Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; 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
Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen.
Here may be sung a hymn or anthem. [+][-]
V. O satisfy us early with thy mercy.
R. That we may rejoice and be glad.
V. Satisfy us early with your mercy.
R. That we may rejoice and be glad.
Authorized intercessions and thanksgivings may follow.
For All Sorts and Conditions [A form of general intercession] [+][-]
O God, the creator and preserver of all mankind, we humbly
beseech thee for all sorts and conditions of men; that thou
wouldest be pleased to make thy ways known unto them, thy
saving health unto all nations. More especially we pray for
thy holy Church universal; that it may be so guided and
governed by thy good Spirit, that all who profess and call
themselves Christians may be led into the way of truth, and
hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life. Finally, we commend to thy fatherly
goodness all those who are in any ways afflicted or distressed,
in mind, body, or estate; [especially those for whom our prayers
are desired]; that it may please thee to comfort and relieve
them according to their several necessities, giving them patience
under their sufferings, and a happy issue out of all their
afflictions. And this we beg for Jesus Christ's sake. Amen.
O God, the creator and preserver of all humanity, we humbly
beseech you on behalf of all sorts and conditions of people; that you
would be pleased to make your ways known to them, your
saving health to all nations. Especially, we pray for
your holy Church across the world; that it may be guided and
governed by your good Spirit, so that all who profess and call
themselves Christians may be led into the way of truth, and
hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life. Finally, we commend to your fatherly
goodness all those who are in any ways afflicted or distressed,
in mind, body, or estate; [especially those for whom our prayers
are desired]; that it may please you to comfort and relieve
them according to their various needs, giving them patience
under their sufferings, and a happy issue out of all their
afflictions. And this we ask for Jesus Christ's sake. Amen.
The General Thanksgiving [+][-]
Almighty God, Father of all mercies,
we thine unworthy servants
do give thee most humble and hearty thanks
for all thy goodness and loving kindness
to us and to all men.
We bless thee for our creation, preservation,
and all the blessings of this life;
but above all for thine inestimable love
in the redemption of the world by our Lord Jesus Christ,
for the means of grace, and for the hope of glory.
And, we beseech thee,
give us that due sense of all thy mercies,
that our hearts may be unfeignedly thankful;
and that we show forth thy praise,
not only with our lips, but in our lives,
by giving up our selves to thy service,
and by walking before thee
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with thee and the Holy Ghost,
be all honor and glory, world without end. Amen.
Almighty God, Father of all mercies,
we your unworthy servants give you humble thanks
for all your goodness and loving-kindness
to us and to all whom you have made.
We bless you for our creation, preservation,
and all the blessings of this life;
but above all for your immeasurable love
in the redemption of the world by our Lord Jesus Christ;
for the means of grace, and for the hope of glory.
And, we pray, give us such an awareness of your mercies,
that with truly thankful hearts we may show forth your praise,
not only with our lips, but in our lives,
by giving up our selves to your service,
and by walking before you
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with you and the Holy Spirit,
be honor and glory throughout all ages. Amen.
A Prayer of St. Chrysostom [+][-]
Almighty God, who hast given us grace at this time with one
accord to make our common supplication unto thee, and
hast promised through thy well beloved Son that when two
or three are gathered together in his Name thou wilt be in the
midst of them: Fulfill now, O Lord, the desires and petitions
of thy servants as may be best for us; granting us in this
world knowledge of thy truth, and in the world to come life
everlasting. Amen.
Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.
Let us bless the Lord.
Thanks be to God.
May the souls of the faithful departed, through the mercy of God, rest in peace.
Amen.
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen. 2 Corinthians 13:14
Post-Office Marian Antiphon [+][-]
Salve Regina
Hail holy Queen, Mother of mercy, our life, our sweetness,
and our hope.To thee do we cry, poor banished children of Eve.
To thee do we send up our sighs, mourning and weeping in this
valley of tears.Turn then, most gracious Advocate, thine eyes of
mercy toward us. And after this our exile show unto us
the blessed fruit of thy womb, Jesus.
O clement
O loving
O sweet Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty, everlasting God, who by the cooperation of the Holy Spirit, didst prepare the body and soul of the glorious Virgin-Mother Mary to become a worthy dwelling for Thy Son; grant that we who rejoice in her commemoration may, by her loving intercession, be delivered from present evils and from the everlasting death. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
Salve Regina
Mary, we hail you, Mother and Queen compassionate;
Mary, most humble, great and pure, we hail you.
To you we exiles, children of Eve lift our voices.
To you we sing praises, because by the Spirit, you brought
forth to us the Savior.
Turn now, therefore, O our intercessor, your eyes of pity and lovingkindness upon us sinners.
Then at the last, when our earthly journey has been ended, show us Jesus, the blessed fruit of your womb.
O gentle
O tender
O gracious Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty and everlasting God, who by the overshadowing of the Holy Spirit, prepared the body and soul of the glorious Virgin Mary to become a habitation for your Son: Grant that, as we rejoice in her obedience, we may have the support of her loving intercession, and may be delivered from our present evils and eternal death; through Jesus Christ our Lord. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
gatherings, they celebrate no public service during the day except on Saturday and Sunday, when they gather at the third hour for Holy Communion. For what is offered [freely] is greater than what is rendered at particular moments, and a voluntary service is more pleasing than functions that are carried out by canonical obligation. This is why David himself rejoices somewhat boastfully when he says: ‘Willingly shall I sacrifice to you.’ And: ‘May the free offerings of my mouth be pleasing to you, Lord.’
So, John Cassian is, in essence, admitting that the Egyptians have a more perfect practice: the two Offices of Morning and Evening Prayer give the stern Egyptian monks all they need in order to pray without ceasing for the rest of the day. But then he goes right ahead and tells his monks to do the three day hours in Palestinian fashion! The Egyptian way may be better, but the Palestinian is easier—and is likely better training for those still needing to learn their psalms.
In essence, we can say that these two groups show us two different ways of using the Daily Office to learn how to pray without ceasing. The “Egyptian” model is to only have two long Offices with psalms and readings at both. The “Palestinian” model is to have shorter and more frequent Offices with psalmody, leaving the reading of Scripture for the long Office at night. The Palestinian model wins decisively in the West; Benedict expresses in his Rule what has become normative in the West: eight liturgical services of prayer with an additional monastic business meeting—Chapter—that itself acquires liturgical material. Indeed, this pattern of frequency in corporate recitation of the Offices gets taken to its extreme in the monasteries of Cluny to the point that up to a full eight hours of the day were spent singing liturgies!
With the creation of the Book of Common Prayer at the Reformation, Archbishop Cranmer put the Anglican churches onto the other path. Whereas for centuries the Western Church had followed the Palestinian model, Cranmer turned us back to the Egyptian model. Up until our present book, our Offices had consisted of just what the Egyptian Office had: psalms, a reading from the Old Testament, a reading from the New Testament and prayers, all done twice a day. (The 1979 book gives a “Palestinian” nod with the introduction of Noon Prayer and Compline.)
If prayer without ceasing is our goal (and why shouldn’t it be?) we must recall that the Egyptian model is the harder path. In order to fulfill the call, we would be wise to take their advice. Pray the long Offices as they’re appointed, but then—throughout the day—make our private prayers “brief but frequent.” Take a verse that strikes you in the morning. Ponder it through the day; make it your prayer. Repeat it to yourself as you sit in silence. Whisper it to yourself as you work. Roll it in your mind while you eat. Make it part of your prayer without ceasing.
This, then, is the essence of the Office—to make our spiritual sacrifice of praise and thanksgiving. By speaking in “psalms, hymns, and spiritual songs to God” our hearts are lifted and our minds expanded to see a world imbued with God. As we take the words of the psalms and the Scriptures into ourselves, we provide ourselves with the basic resources to “pray without ceasing.” The practice of the Office—whether together or alone—builds up in us the pattern of praise and points us in the way of the habitual recollection of God.