This post follows on the other on the Sacrifice of Praise and Thanksgiving to complete my thoughts on the Essence of the Office.
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The essence of the Daily Office must be found on one hand in Paul’s exhortation for Christians “with gratitude in your hearts [to] sing psalms, hymns, and spiritual songs to God” (Col 3:12), and, on the other hand, to “pray without ceasing” (1 Thess 5:17). The two central themes here that we must keep before our eyes are the idea of the use of songs and poetic praises of God and also continuous prayer springing from deliberate acts of periodic prayer. As we consider the Daily Office and its various parts and acts, we will return time and time again to these two basic principles that form its foundation.
Psalms, Hymns, and Spiritual Songs
The Anglican mystic Evelyn Underhill (†1941) in her book Worship reinforces the poetic character of the Daily Office and the significance of that quality:
Liturgical worship shares with all ritual action the character of a work of art. Entering upon it, we leave the lower realism of daily life for the higher realism of a successive action which expresses and interprets eternal truth by the deliberate use of poetic and symbolic material. A liturgical service should therefore possess a structural unity; its general form and movement, and each of its parts, being determined by the significance of the whole. By its successive presentation of all the phases of the soul’s response to the Holy, its alternative use of history and oratory, drama and rhythm, its appeals to feeling, thought, and will, the individual is educated and gathered into the great movement of the Church. . . . Nevertheless since its main function is to suggest the Supernatural and lead men out to communion with the supernatural, it is by the methods of poetry that its chief work will be done. . . . [P]oetry still remains a chief element at least in the Daily Office, which is mainly an arrangement of psalms, canticles, and Scripture readings. (Worship, p. 119)
She goes on to remind us of the interpretive errors that occur when we attempt to read poetry literally and miss its deeper sense and direction. As she sees it, poetry in the liturgy has three main purposes:
(1) It is the carrying-medium of something which otherwise wholly eludes representation: the soul’s deep and awestruck apprehension of the numinous. . . .
(2) It can universalize particulars; giving an eternal reference to those things of time in and through which God speaks to men. . . .
(3) It is a powerful stimulant of the transcendental sense . . .
All these characters of poetry are active in good liturgy, and indeed constitute an important part of its religious value. Moreover, poetry both enchants and informs, addressing its rhythmic and symbolic speech to regions of the mind which are inaccessible to argument, and evoking movements of awe and love which no exhortation can obtain. It has meaning at many levels, and welds together all those who use it; overriding their personal moods and subduing them with a grave loveliness. (Worship, p. 120)
Great art—great poetry—is that which can capture our minds and hearts, and suffuse reality with a new light, a new perspective. It helps us see our ordinary, everyday world as not so ordinary, and cracks open everyday reality to help us see the beauty, the glory, and the wonder that is concealed therein. It helps us see new possibilities; it helps us see grander movements.
This is my best perspective on Scripture: it invites us into a different way of seeing the world and our relationships within it. It invites us to experience the whole cosmos arrayed around the throne of God as portrayed in the heavenly throne-room depicted in Revelation 4-6, and leads us to speculate about what it means to live in a world where justice, mercy, and loving-kindness are fundamental guiding principles. We are invited to recognize our own world transformed and suffused with the light of God and to function as mirrors, lenses, and crystals, reflecting—focusing—diffusing—the divine light, casting it through our facets upon the world and people around us.
The Office with its language of poetry reminds us and orients us to this level of understanding and reflection. Too, it can help us get beyond a literalism and dogmatism that can either frustrate or limit our sense of the holy and the divine. The Athanasian Creed can be a hard pill for many to swallow. On one hand, it’s chalk full of complicated and philosophical technical terms. On the other, it ends with a declaration of damnation containing a certainty that seems to arrogate to itself a judgment properly left with God alone. The Episcopal Church has never been comfortable with it; Bishop Seabury (†1796), the first American Episcopal bishop, wrote that he was never convinced of the propriety of reading it in church, yet did want to include it along the same lines as the articles of faith to show that we hold the common faith of the West. Indeed, the 1979 revision is the only American prayer book to include it. Especially as modern people, we don’t know what to do with it—but the monks did! They sang it as a canticle complete with antiphons at Sunday Prime, the poetic and musical setting potentially subverting its dogmatism and softening its philosophical formality in song.
After speaking of the eight individual hours that formed the Daily Office in the West, Underhill draws them together and unites them with their purpose:
The complete Divine Office, then, . . . is best understood when regarded as a spiritual and artistic unity; so devised, that the various elements of praise, prayer, and reading, and the predominately poetic and historic material from which it is built up, contribute to one single movement of the corporate soul, and form together one single act of solemn yet exultant worship. This act of worship is designed to give enduring and impersonal expression to eternal truths; and unite the here and now earthly action of the Church with the eternal response of creation to its origin. It is her “Sacred Chant,” and loses some of its quality and meaning when its choral character is suppressed: for in it, the demands of a superficial realism are set aside, in favour of those deeper realities which can only be expressed under poetic and musical forms. (Worship, 124-5)
The more we sing of the Office, the more in touch we are with these melodies, harmonies, and rhythms of which she speaks. Yet, even if we are reading it alone in our rooms, we can still find the cadences there.
On a purely literary level, we can go through the Office step by step and note the presence of the poetry and music at every step. The psalms form the heart of the office. We respond to the Scripture readings with canticles, most of which are infused and inspired by the psalms—or songs like them. The suffrages themselves are verses of psalms recombined and related to one another in new ways. The collects and prayers speak in the language of the psalms and Scriptures.
As we pray the Office and sing it—whether aloud or in our hearts—we are incarnating the Pauline injunction to sing psalms, hymns, and spiritual songs to God and to one another. As its poetry becomes more deeply a part of us, as these songs become more fully implanted within our hearts, they leads us to a more beautiful lens for locating God at work in our world.
To Pray Without Ceasing
This notion of having the songs and psalms implanted in our hearts and consciousness leads us in to the second principle, to pray without ceasing. If we wish to learning the meaning of this phrase, we must turn our eyes to the Desert Fathers and Mothers for it was they who devoted their entire efforts to live its meaning.
The fourth century was a tumultuous time for the Church as Constantine’s Edict of Milan in 313 meant an end to persecution and brought with it a tacit sign of imperial favor. (Christianity wouldn’t actually become the official religion of the empire until 380 under Theodosius.) While the easing of restrictions against Christianity brought in a wave of converts—some no doubt embracing it for political gain—this same easing equally triggered a crisis of spirituality. For decades, Christian authenticity had been bound up with martyrdom; fidelity to the way of the cross was identified with the willingness to die a martyr’s death. With martyrdom at the hands of the authorities no longer an option, where was an earnest Christian to turn?
The answer came in the form of the desert. Christians who sought to embody the commands of Scripture sold their possessions, renounced family life, and sought lives of prayer and austerity in the deserts, either on their own or in the company of like-minded souls. This way of life, which would flower into monasticism and feed the church spiritually for centuries to come, was popularized by bishops and theologians who wrote inspiring accounts of the lives of simple men and the spiritual riches they uncovered. The great bishop Athanasius (†373) penned the Life of Antony which chronicled the life and spirituality of one of the earliest desert saints and spread word of the movement across the Greek-speaking world. Not to be outdone, the ascetic and scholar Jerome (†367), living in a monastery in Jerusalem, wrote a number of lives that sought to supplement (or replace) the Life of Antony, bringing knowledge of the desert life to the Latin-speaking church. The first great systematic works of Western Christian spirituality, John Cassian’s (†435) Institutes and Conferences, were written for the benefit of his monastery in Gaul, containing remembrances of his youthful spiritual dialogues with heroes of the Egyptian and Palestinian deserts.
As we sift through the literature of the early monastic movement and the desert saints who founded it, we come back time and time again to this injunction to “pray without ceasing,” to praying of some form of the Daily Office, and a fundamental belief that the use of the Office was the key to praying without ceasing. The characteristic pattern of desert life is captured in a brief description of how Antony lived:
The money he earned from his work he gave to the poor, apart from what he needed to buy bread, and he prayed often, for he learned that one should pray to the Lord without ceasing. He also listened attentively to the Scriptures so that nothing should slip from his mind. He preserved all the Lord’s commandments, keeping them safe in his memory rather than in books. (Life of Antony 3, Early Christian Lives, p. 10)
Note the way that work, prayer, and memorization of the Scriptures are interconnected here. This way of life is further clarified by an episode where a desert hermit was disputing with a group of uber-pietists called the Euchites or Messalians concerning prayer without ceasing:
Some of the monks who are called Euchites went to Enaton to see Abba Lucius. The old man asked them, ‘What is your manual work?’ They said, ‘We do not touch manual work but as the Apostle says, we pray without ceasing.’ The old man asked them if they did not eat and they replied they did. So he said to them, ‘When you are eating, who prays for you then?’ Again he asked them if they did not sleep and they replied they did. And he said to them, ‘When you are asleep, who prays for you then?’ They could not find any answer to give him. He said to them, ‘Forgive me, but you do not act as you speak. I will show you how, while doing my manual work, I pray without interruption. I sit down with God, soaking my reeds and plaiting my ropes, and I say, “God have mercy on me; according to your great goodness and according to the multitude of your mercies, save me from my sins [Ps 51:1,2].”’ So he asked them if this were not prayer and they replied it was. Then he said to them, ‘So when I have spent the whole day working and praying, making thirteen pieces of money more or less, I put two pieces of money outside the door and I pay for my food with the rest of the money. He who takes the two pieces of money prays for me when I am eating and sleeping; so, by the grace of God, I fulfill the precept to pray without ceasing.’ (Sayings of the Desert Fathers, p. 120-1)
This blend of piety and practicality is found throughout this early literature. The life described is one filled with basic manual labor—weaving ropes or baskets made from the leaves of the desert palms or scratching out subsistence gardens from the rocky soil—suffused with constant prayer. Indeed, the Egyptian monks in particular were famous for prayers that were “brief but frequent.”
The prayer recited by Abba Lucius is an adaptation of the start of Psalm 51. Reading through the Life of Antony and the description that Athanasius gives of Antony’s struggles in spiritual travail, a pattern emerges. At a great turning point in Antony’s life, during a struggle with demons that left him both physically and spiritually battered he retained his faith and focus by ceaselessly chanting, “If they place an encampment against me, my heart will not fear” (Ps 27:3). When people came from the cities, hoping to find him dead, he would pray verses from Ps 68:1-2 and Ps 118:10. Throughout the literature, the words of the psalms are constantly appearing through their prayers and discussions. In truth their whole conversations are shot through with Scripture, but consistently the psalms predominate. In fact, the Egyptian “brief but frequent” prayers that appear in the corpus are almost always drawn from Scripture and the psalms. One of the works of Evagrius of Pontus (†399) consists entirely of one-liners from Scripture to be used for prayer in a host of situations organized in relation to the eight vices identified by the desert monks.
For these monks—many of whom were illiterate—Scripture came through hearing. Preeminently, Scripture was heard and memorized in the Daily Offices. The foundation of the Office gave them the words they needed to meditate in the midst of their work and to truly pray without ceasing no matter what they were doing.
Perhaps the preeminent connection between the Scriptures, the psalms, and praying without ceasing comes from the second conference on prayer recorded by John Cassian. Abba Isaac says that the whole goal of the monastic way of life can be summed up like this: “This, I say, is the end [goal] of all perfection–that the mind purged of every carnal desire may daily be elevated to spiritual things, until one’s whole way of life and all the yearnings of one’s heart become and single and continuous prayer” (Conferences 10.7.3). Cassian’s companion Germanus asks how this sort of focus can be achieved. The reply from Abba Isaac is that there is one particular formula for meditation that can secure this result:
The formula for this discipline and prayer that you are seeking, then, shall be presented to you. Every monk who longs for the continual awareness of God should be in the habit of meditating on it ceaselessly in his heart, after having driven out every kind of thought, because he will be unable to hold fast to it in any other way than by being freed from all bodily cares and concerns. Just as this was handed down to us by a few of the oldest fathers who were left, so also we pass it on to none but the most exceptional, who truly desire it. This, then, is the devotional formula proposed to you as absolutely necessary for possessing the perpetual awareness of God: ‘O God, make speed to save me; O Lord, make haste to help me’ [Ps 70:1]. (Conferences 10.10.2)
Yes, this is the line that is used as a verse and response to open each of the prayer offices. No, that’s not an accident.
John Cassian makes the explicit connection between the Daily Office and the continuous prayer of the Egyptian monks in his other big book, the Institutes, but he does so by framing it in the midst of one of the disputes about monastic practice. By the end of the fourth century, there were two major centers of monastic practice—the deserts of Egypt and the deserts of Palestine. They had different ways of praying the Daily Office. The Egyptian model was the same in format as what appears to have been done in many of the early cathedrals of the period—one public service in the morning and another in the evening. Twelve psalms were sung, then there was a reading from the Old Testament, then one from the New Testament. That was it for the day. The Palestinian model was to gather more frequently. Jerome, writing from his monastery in Bethlehem, advises this:
Further, although the apostle bids us to ‘pray without ceasing,’ and although to the saints their very sleep is a supplication, we ought to have fixed hours of prayer, that if we are detained by work, the time may remind us of our duty. Prayers, as everyone knows, ought to be said at the third, sixth, and ninth hours, at dawn and at evening. . . . We should rise two or three times in the night and go over the parts of Scripture which we know by heart. (Letter 22. 37)
and instructs the parents of a young virgin dedicated to the church to train her in the same way: “She ought to rise at night to recite prayers and psalms; to sing hymns in the morning; at the third, sixth, and ninth hours to take her place in the line to do battle for Christ; and lastly to kindle her lamp and to offer her evening sacrifice” (Letter 107.9).
The Egyptians responded rather harshly. One characteristic response comes from the Egyptian-trained Epiphanius:
The Blessed Epiphanius, Bishop of Cyprus, was told this by the abbot of a monastery he had in Palestine, ‘By your prayers we do not neglect our appointed round of psalmody, but we are very careful to recite [the prayer offices of] Terce, Sext and None.’ Then Epiphanius corrected them with the following comment, ‘It is clear you do not trouble about the other hours of the day, if you cease from prayer. The true monk should have prayer and psalmody continuously in his heart.’ (Sayings of the Desert Fathers, p. 57)
Thus, he suggested that by having more set hours of the day, the monks were neglecting this continual prayer of the heart and instead were satisfied only to pray when the clock told them it was time to do so. Frankly, this is kind of a cheap shot. An argument could equally be made that since the Palestinian monks were hearing the psalms more, they had better opportunity to memorize them and keep them always in their hearts—but the (Egyptian) sayings don’t see fit to give us the Palestinian abbot’s response!
In light of this argument between the two parties, John Cassian tries to take a middle path. After explaining the Egyptian system, and before talking about how to pray the day hours, he says this:
For, among [the Egyptians as opposed to the monasteries of Palestine and Mesopotamia] the offices that we are obliged to render to the Lord at different hours and at intervals of time [i.e., the day offices of Terce, Sext, and None] to the call of the summoner, are celebrated continuously and spontaneously throughout the course of the whole day, in tandem with their work. For they are constantly doing manual labor alone in their cells in such a way that they almost never omit meditating on the psalms and on other parts of Scripture, and to this they add entreaties and prayers at every moment, taking up the whole day in offices that we celebrate at fixed times. Hence, apart from the evening and
Morning Prayer for 10/21/2026
Wednesday after Proper 24
(Commemoration of Ursula and the 11 Thousand Virgins, Martyrs at Cologne, 383)
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 105: Part I Confitemini Domino
Seek the LORD and his strength; seek his face evermore.
1 GIVE thanks unto the LORD, and call upon his Name; *
tell the people what things he hath done.
2 O let your songs be of him, and praise him; *
and let your talking be of all his wondrous works.
3 Rejoice in his holy Name; *
let the heart of them rejoice that seek the LORD.
4 Seek the LORD and his strength; *
seek his face evermore.
5 Remember the marvellous works that he hath done; *
his wonders, and the judgments of his mouth;
6 O ye seed of Abraham his servant, *
ye children of Jacob his chosen.
7 He is the LORD our God; *
his judgments are in all the world.
8 He hath been alway mindful of his covenant and promise, *
that he made to a thousand generations;
9 Even the covenant that he made with Abraham; *
and the oath that he sware unto Isaac;
10 And appointed the same unto Jacob for a law, *
and to Israel for an everlasting testament;
11 Saying, Unto thee will I give the land of Canaan, *
the lot of your inheritance:
12 When there were yet but a few of them, *
and they strangers in the land;
13 What time as they went from one nation to another, *
from one kingdom to another people;
14 He suffered no man to do them wrong, *
but reproved even kings for their sakes;
15 Touch not mine anointed, *
and do my prophets no harm.
16 Moreover, he called for a dearth upon the land, *
and destroyed all the provision of bread.
17 But he had sent a man before them, *
even Joseph, who was sold to be a bond-servant;
18 Whose feet they hurt in the stocks; *
the iron entered into his soul;
19 Until the time came that his cause was known: *
the word of the LORD tried him.
20 The king sent, and delivered him; *
the prince of the people let him go free.
21 He made him lord also of his house, *
and ruler of all his substance;
22 That he might inform his princes after his will, *
and teach his senators wisdom.
23 Israel also came into Egypt, *
and Jacob was a stranger in the land of Ham.
24 And he increased his people exceedingly, *
and made them stronger than their enemies;
25 Whose heart turned so, that they hated his people, *
and dealt untruly with his servants.
26 Then sent he Moses his servant, *
and Aaron whom he had chosen.
27 And these showed his tokens among them, *
and wonders in the land of Ham.
28 He sent darkness, and it was dark; *
and they were not obedient unto his word.
29 He turned their waters into blood, *
and slew their fish.
30 Their land brought forth frogs; *
yea, even in their kings' chambers.
31 He spake the word, and there came all manner of flies, *
and lice in all their quarters.
32 He gave them hailstones for rain; *
and flames of fire in their land.
33 He smote their vines also and fig-trees; *
and destroyed the trees that were in their coasts.
34 He spake the word, and the grasshoppers came, and caterpillars innumerable, *
and did eat up all the grass in their land, and devoured the fruit of their ground.
35 He smote all the firstborn in their land; *
even the chief of all their strength.
36 He brought them forth also with silver and gold; *
there was not one feeble person among their tribes.
37 Egypt was glad at their departing; *
for they were afraid of them.
38 He spread out a cloud to be a covering, *
and fire to give light in the night season.
39 At their desire he brought quails; *
and he filled them with the bread of heaven.
40 He opened the rock of stone, and the waters flowed out, *
so that rivers ran in the dry places.
41 For why? he remembered his holy promise; *
and Abraham his servant.
42 And he brought forth his people with joy, *
and his chosen with gladness;
43 And gave them the lands of the heathen; *
and they took the labours of the people in possession;
44 That they might keep his statutes, *
and observe his laws.
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.
Seek the LORD and his strength; seek his face evermore.
Psalm 105: Part I Confitemini Domino
Seek the LORD and his strength; seek his face evermore.
Search for the LORD and his strength; continually seek his face.
1 Give thanks to the LORD and call upon his Name; *
make known his deeds among the peoples.
2 Sing to him, sing praises to him, *
and speak of all his marvelous works.
3 Glory in his holy Name; *
let the hearts of those who seek the LORD rejoice.
4 Search for the LORD and his strength; *
continually seek his face.
5 Remember the marvels he has done, *
his wonders and the judgments of his mouth,
6 O offspring of Abraham his servant, *
O children of Jacob his chosen.
7 He is the LORD our God; *
his judgments prevail in all the world.
8 He has always been mindful of his covenant, *
the promise he made for a thousand generations:
9 The covenant he made with Abraham, *
the oath that he swore to Isaac,
10 Which he established as a statute for Jacob, *
an everlasting covenant for Israel,
11 Saying, "To you will I give the land of Canaan *
to be your allotted inheritance."
12 When they were few in number, *
of little account, and sojourners in the land,
13 Wandering from nation to nation *
and from one kingdom to another,
14 He let no one oppress them *
and rebuked kings for their sake,
15 Saying, "Do not touch my anointed *
and do my prophets no harm."
16 Then he called for a famine in the land *
and destroyed the supply of bread.
17 He sent a man before them, *
Joseph, who was sold as a slave.
18 They bruised his feet in fetters; *
his neck they put in an iron collar.
19 Until his prediction came to pass, *
the word of the LORD tested him.
20 The king sent and released him; *
the ruler of the peoples set him free.
21 He set him as a master over his household, *
as a ruler over all his possessions,
22 To instruct his princes according to his will *
and to teach his elders wisdom.
Psalm 105: Part II Et intravit Israel
23 Israel came into Egypt, *
and Jacob became a sojourner in the land of Ham.
24 The LORD made his people exceedingly fruitful; *
he made them stronger than their enemies;
25 Whose heart he turned, so that they hated his people, *
and dealt unjustly with his servants.
26 He sent Moses his servant, *
and Aaron whom he had chosen.
27 They worked his signs among them, *
and portents in the land of Ham.
28 He sent darkness, and it grew dark; *
but the Egyptians rebelled against his words.
29 He turned their waters into blood *
and caused their fish to die.
30 Their land was overrun by frogs, *
in the very chambers of their kings.
31 He spoke, and there came swarms of insects *
and gnats within all their borders.
32 He gave them hailstones instead of rain, *
and flames of fire throughout their land.
33 He blasted their vines and their fig trees *
and shattered every tree in their country.
34 He spoke, and the locust came, *
and young locusts without number,
35 Which ate up all the green plants in their land *
and devoured the fruit of their soil.
36 He struck down the firstborn of their land, *
the firstfruits of all their strength.
37 He led out his people with silver and gold; *
in all their tribes there was not one that stumbled.
38 Egypt was glad of their going, *
because they were afraid of them.
39 He spread out a cloud for a covering *
and a fire to give light in the night season.
40 They asked, and quails appeared, *
and he satisfied them with bread from heaven.
41 He opened the rock, and water flowed, *
so the river ran in the dry places.
42 For God remembered his holy word *
and Abraham his servant.
43 So he led forth his people with gladness, *
his chosen with shouts of joy.
44 He gave his people the lands of the nations, *
and they took the fruit of others' toil,
45 That they might keep his statutes *
and observe his laws. Hallelujah!
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Spirit:*
As it was in the beginning, is now, and will be for ever. Amen.
Seek the LORD and his strength; seek his face evermore.
Search for the LORD and his strength; continually seek his face.
Psalm 38 Domine, ne in furore
Forsake me not O LORD my God; be not thou far from me.
1 PUT me not to rebuke, O LORD, in thine anger; *
neither chasten me in thy heavy displeasure:
2 For thine arrows stick fast in me, *
and thy hand presseth me sore.
3 There is no health in my flesh, because of thy displeasure; *
neither is there any rest in my bones, by reason of my sin.
4 For my wickednesses are gone over my head, *
and are like a sore burden, too heavy for me to bear.
5 My wounds stink, and are corrupt, *
through my foolishness.
6 I am brought into so great trouble and misery, *
that I go mourning all the day long.
7 For my loins are filled with a sore disease, *
and there is no whole part in my body.
8 I am feeble and sore smitten; *
I have roared for the very disquietness of my heart.
9 Lord, thou knowest all my desire; *
and my groaning is not hid from thee.
10 My heart panteth, my strength hath failed me, *
and the light of mine eyes is gone from me.
11 My lovers and my neighbours did stand looking upon my trouble, *
and my kinsmen stood afar off.
12 They also that sought after my life laid snares for me; *
and they that went about to do me evil talked of wickedness, and imagined deceit all the day long.
13 As for me, I was like a deaf man, and heard not; *
and as one that is dumb, who doth not open his mouth.
14 I became even as a man that heareth not, *
and in whose mouth are no reproofs.
15 For in thee, O LORD, have I put my trust; *
thou shalt answer for me, O Lord my God.
16 I have required that they, even mine enemies, should not triumph over me; *
for when my foot slipt, they rejoiced greatly against me.
17 And I truly am set in the plague, *
and my heaviness is ever in my sight.
18 For I will confess my wickedness, *
and be sorry for my sin.
19 But mine enemies live, and are mighty; *
and they that hate me wrongfully are many in number.
20 They also that reward evil for good are against me; *
because I follow the thing that good is.
21 Forsake me not, O LORD my God; *
be not thou far from me.
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.
Forsake me not O LORD my God; be not thou far from me.
Psalm 38 Domine, ne in furore
O LORD, do not forsake me; be not far from me, O my God.
1 O LORD, do not rebuke me in your anger; *
do not punish me in your wrath.
2 For your arrows have already pierced me, *
and your hand presses hard upon me.
3 There is no health in my flesh, because of your indignation; *
there is no soundness in my body, because of my sin.
4 For my iniquities overwhelm me; *
like a heavy burden they are too much for me to bear.
5 My wounds stink and fester *
by reason of my foolishness.
6 I am utterly bowed down and prostrate; *
I go about in mourning all the day long.
7 My loins are filled with searing pain; *
there is no health in my body.
8 I am utterly numb and crushed; *
I wail, because of the groaning of my heart.
9 O Lord, you know all my desires, *
and my sighing is not hidden from you.
10 My heart is pounding, my strength has failed me, *
and the brightness of my eyes is gone from me.
11 My friends and companions draw back from my affliction; *
my neighbors stand afar off.
12 Those who seek after my life lay snares for me; *
those who strive to hurt me speak of my ruin and plot treachery all the day long.
13 But I am like the deaf who do not hear, *
like those who are mute and who do not open their mouth.
14 I have become like one who does not hear *
and from whose mouth comes no defense.
15 For in you, O LORD, have I fixed my hope; *
you will answer me, O Lord my God.
16 For I said, "Do not let them rejoice at my expense, *
those who gloat over me when my foot slips."
17 Truly, I am on the verge of falling, *
and my pain is always with me.
18 I will confess my iniquity *
and be sorry for my sin.
19 Those who are my enemies without cause are mighty, *
and many in number are those who wrongfully hate me.
20 Those who repay evil for good slander me, *
because I follow the course that is right.
21 O LORD, do not forsake me; *
be not far from me, O my God.
22 Make haste to help me, *
O Lord of my salvation.
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, do not forsake me; be not far from me, O my God.
The Lessons
A Reading from Ecclesiasticus 7:4-14
Seek not of the Lord preeminence, neither of the king the seat of honour. justify not thyself before the Lord; and boast not of thy wisdom before the king. Seek not to be judge, being not able to take away iniquity; lest at any time thou fear the person of the mighty, an stumblingblock in the way of thy uprightness. Offend not against the multitude of a city, and then thou shalt not cast thyself down among the people. Bind not one sin upon another; for in one thou shalt not be unpunished. Say not, God will look upon the multitude of my oblations, and when I offer to the most high God, he will accept it. Be not fainthearted when thou makest thy prayer, and neglect not to give alms. Laugh no man to scorn in the bitterness of his soul: for there is one which humbleth and exalteth. Devise not a lie against thy brother; neither do the like to thy friend. Use not to make any manner of lie: for the custom thereof is not good. Use not many words in a multitude of elders, and make not much babbling when thou prayest.
Do not seek from the Lord the highest office, nor the seat of honor from the king. Do not assert your righteousness before the Lord, nor display your wisdom before the king. Do not seek to become a judge, lest you be unable to remove iniquity, lest you be partial to a powerful man, and thus put a blot on your integrity. Do not offend against the public, and do not disgrace yourself among the people. Do not commit a sin twice; even for one you will not go unpunished. Do not say, "He will consider the multitude of my gifts, and when I make an offering to the Most High God he will accept it." Do not be fainthearted in your prayer, nor neglect to give alms. Do not ridicule a man who is bitter in soul, for there is One who abases and exalts. Do not devise a lie against your brother, nor do the like to a friend. Refuse to utter any lie, for the habit of lying serves no good. Do not prattle in the assembly of the elders, nor repeat yourself in your prayer.
Do not seek from the Lord high office, or the seat of honor from the king. Do not assert your righteousness before the Lord, or display your wisdom before the king. Do not seek to become a judge, or you may be unable to root out injustice; you may be partial to the powerful, and so mar your integrity. Commit no offense against the public, and do not disgrace yourself among the people. Do not commit a sin twice; not even for one will you go unpunished. Do not say, "He will consider the great number of my gifts, and when I make an offering to the Most High God, he will accept it." Do not grow weary when you pray; do not neglect to give alms. Do not ridicule a person who is embittered in spirit, for there is One who humbles and exalts. Do not devise a lie against your brother, or do the same to a friend. Refuse to utter any lie, for it is a habit that results in no good. Do not babble in the assembly of the elders, and do not repeat yourself when you pray.
Here ends the Reading.
The Third Song of Isaiah Surge, illuminare
Isaiah 60:1-3, 11a, 14c, 18-19
Arise, shine, for thy light is come, *
and the glory of the Lord is risen upon thee.
For behold, the darkness shall cover the earth; *
and gross darkness the people:
But the Lord shall arise upon thee, *
and his glory shall be seen upon thee.
And the Gentiles shall come to thy light, *
and kings to the brightness of thy rising.
Therefore thy gates shall be open continually; *
they shall not be shut day nor night.
They shall call thee, The City of the Lord, *
The Zion of the Holy One of Israel.
Violence shall no more be heard in thy land, *
wasting nor destruction within thy borders.
But thou shalt call thy walls, Salvation, *
and thy gates Praise.
The sun shall no more be thy light by day; *
neither for brightness shall the moon give light unto thee:
But the Lord shall be unto thee an everlasting light, *
and thy God thy glory.
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 Third Song of Isaiah Surge, illuminare
Isaiah 60:1-3, 11a, 14c, 18-19
Arise, shine, for your light has come, *
and the glory of the Lord has dawned upon you.
For behold, darkness covers the land; *
deep gloom enshrouds the peoples.
But over you the Lord will rise, *
and his glory will appear upon you.
Nations will stream to your light, *
and kings to the brightness of your dawning.
Your gates will always be open; *
by day or night they will never be shut.
They will call you, The City of the Lord, *
The Zion of the Holy One of Israel.
Violence will no more be heard in your land, *
ruin or destruction within your borders.
You will call your walls, Salvation, *
and all your portals, Praise.
The sun will no more be your light by day; *
by night you will not need the brightness of the moon.
The Lord will be your everlasting light, *
and your God will be your glory.
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 Third Song of Isaiah Surge, illuminare
Isaiah 60:1-3, 11a, 14c, 18-19
Arise, shine, for thy light is come, *
and the glory of the Lord is risen upon thee.
For behold, the darkness shall cover the earth; *
and gross darkness the people:
But the Lord shall arise upon thee, *
and his glory shall be seen upon thee.
And the Gentiles shall come to thy light, *
and kings to the brightness of thy rising.
Therefore thy gates shall be open continually; *
they shall not be shut day nor night.
They shall call thee, The City of the Lord, *
The Zion of the Holy One of Israel.
Violence shall no more be heard in thy land, *
wasting nor destruction within thy borders.
But thou shalt call thy walls, Salvation, *
and thy gates Praise.
The sun shall no more be thy light by day; *
neither for brightness shall the moon give light unto thee:
But the Lord shall be unto thee an everlasting light, *
and thy God thy glory.
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 Third Song of Isaiah Surge, illuminare
Isaiah 60:1-3, 11a, 14c, 18-19
Arise, shine, for your light has come, *
and the glory of the Lord has dawned upon you.
For behold, darkness covers the land; *
deep gloom enshrouds the peoples.
But over you the Lord will rise, *
and his glory will appear upon you.
Nations will stream to your light, *
and kings to the brightness of your dawning.
Your gates will always be open; *
by day or night they will never be shut.
They will call you, The City of the Lord, *
The Zion of the Holy One of Israel.
Violence will no more be heard in your land, *
ruin or destruction within your borders.
You will call your walls, Salvation, *
and all your portals, Praise.
The sun will no more be your light by day; *
by night you will not need the brightness of the moon.
The Lord will be your everlasting light, *
and your God will be your glory.
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 8:1-13
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. Then I saw the seven angels who stand before God, and seven trumpets were given to them. And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God. Then the angel took the censer and filled it with fire from the altar and threw it on the earth; and there were peals of thunder, voices, flashes of lightning, and an earthquake. Now the seven angels who had the seven trumpets made ready to blow them. The first angel blew his trumpet, and there followed hail and fire, mixed with blood, which fell on the earth; and a third of the earth was burnt up, and a third of the trees were burnt up, and all green grass was burnt up. The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea; and a third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships were destroyed. The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the fountains of water. The name of the star is Wormwood. A third of the waters became wormwood, and many men died of the water, because it was made bitter. The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light was darkened; a third of the day was kept from shining, and likewise a third of the night. Then I looked, and I heard an eagle crying with a loud voice, as it flew in midheaven, "Woe, woe, woe to those who dwell on the earth, at the blasts of the other trumpets which the three angels are about to blow!"
When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. And I saw the seven angels who stand before God, and seven trumpets were given to them. Another angel with a golden censer came and stood at the altar; he was given a great quantity of incense to offer with the prayers of all the saints on the golden altar that is before the throne. And the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. Then the angel took the censer and filled it with fire from the altar and threw it on the earth; and there were peals of thunder, rumblings, flashes of lightning, and an earthquake. Now the seven angels who had the seven trumpets made ready to blow them. The first angel blew his trumpet, and there came hail and fire, mixed with blood, and they were hurled to the earth; and a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up. The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea. A third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships were destroyed. The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. The name of the star is Wormwood. A third of the waters became wormwood, and many died from the water, because it was made bitter. The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light was darkened; a third of the day was kept from shining, and likewise the night. Then I looked, and I heard an eagle crying with a loud voice as it flew in midheaven, "Woe, woe, woe to the inhabitants of the earth, at the blasts of the other trumpets that the three angels are about to blow!"
Here ends the Reading.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
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.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
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.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
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.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
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.
Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? He will quickly grant justice to them.
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 everlasting God, who in Christ hast revealed thy glory among the nations: Preserve the works of thy mercy, that thy Church throughout the world may persevere with steadfast faith in the confession of thy Name; 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 and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Commemoration of Ursula and the 11 Thousand Virgins, Martyrs at Cologne, 383
She that hateth her life * in this world shall keep it unto life eternal.
V. With joy and gladness shall such be brought.
R. And shall enter into the King's palace.
Almighty and everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyr Ursula and the 11 Thousand Virgins: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in her triumph may profit by her example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
She who hates her life * in this world shall keep it unto life eternal.
V. With joy and gladness shall they be brought.
R. And shall enter into the King's palace.
Almighty and everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyr Ursula and the 11 Thousand Virgins: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in her triumph may profit by her example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
A Collect for Grace
O Lord, our heavenly Father, almighty and everlasting God, who hast safely brought us to the beginning of this day: Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that we, being ordered by thy governance, may do always what is righteous in thy sight; through Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
Almighty and everlasting God, by whose Spirit the whole body of thy faithful people is governed and sanctified: Receive our supplications and prayers which we offer before thee for all members of thy holy Church, that in their vocation and ministry they may truly and godly serve thee; through our Lord and Savior Jesus Christ. Amen.
A Collect for Grace
O Lord God, almighty and everlasting Father, you have brought us in safety to this new day: Preserve us with your mighty power, that we may not fall into sin, nor be overcome by adversity; and in all we do, direct us to the fulfilling of your purpose; through Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
Almighty and everlasting God, by whose Spirit the whole body of your faithful people is governed and sanctified: Receive our supplications and prayers which we offer before you for all members of your holy Church, that in their vocation and ministry they may truly and devoutly serve you; through our Lord and Savior Jesus Christ. Amen.
Here may be sung a hymn or anthem. [+][-]
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.
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.
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)
Ahhhhh…..
So wonderful to see Evelyn Underhill make an appearance here; this is a great quote. Very interesting to see a concise enumeration of the various ways human beings perceive, learn, and understand – and how the “poetic” in particular can speak to people in ways the others can’t. “Worship” was one of the first books I ever read about Christianity, and I still think about it and remember parts of it. Fascinating, too, about the Egyptian and Palestinian schools of the office! That’s completely new to me.
Fantastic article!
Yeah, I’m on an Underhill kick… I didn’t think there was any way I could write this book properly without sitting at her feet for a while so I’m re-reading Worship and The Life of the Spirit and the Life of To-day. This section was just too good not to use.
Wonderful post, Derek. Thanks so much.
Robb