Liturgy of the Hours resources

Welcome

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Welcome to this site about the Liturgy of the Hours, the great Prayer of the Church.

This site is an amalgamation of a series of articles I wrote on the Holy Vocations blog during December 2008, and Dunstan Boyko's excellent Liturgy of the Hours Resources Page.

If you want to learn to pray the Liturgy of the Hours, I would suggest reading the pages listed to the right in order.

If you have comments or suggestions, please see the contact page; they are all welcome, as is publicity by telling your friends, etc. This is not for personal gain, but rather so this can be developed into a good resource. I remember, with a wry smile, how difficult it was to learn the "Office" at first!

Open, O Lord, my mouth to bless thy holy Name;
cleanse also my heart from all vain, evil, and wandering thoughts;
enlighten my understanding and kindle my affections;
that I may worthily, attentively, and devoutly say this Office,
and so be meet to be heard before the presence of thy divine Majesty.
Through Christ our Lord. Amen.

Introduction

2008-07-22T18:57:00.005+01:00

'The "canonical hours of the liturgy" make up a "prayer/worship system" that, beyond the Mass, constitutes the Church's official and public prayer life. In fact, the Church regards the "hours" as an extension of the "Liturgy of the Word" that makes up the first "half" of the Mass. Because of this the Church obligates priests and members of religious orders to offer up daily the canonical hours' (Fr Stephanos OSB).

History and structure

(Note: this refers to the traditions of the Latin Church, i.e. the Roman Catholic Church, and those Churches in communion with her. For other traditions, see the Wikipedia article 'Canonical Hours'.)

The current Liturgy of the Hours^(?) originates from 1974 when the Breviarum Romanum -- or Roman Breviary -- was reformed according to the principles Vatican II outlines in the Constitution on the Sacred Liturgy, Sacrosanctum Concilium^(?). However the Breviary itself is much older.

The Breviary (latin, meaning short/concise book) evolved from the ancient custom of Jewish prayer ("Seven times a day do I praise Thee", c.f. Ps. 119:164) in monasteries and chapterhouses across Europe. With the addition of a pre-Eucharistic vigil or "watch", there became eight "Hours" or "Offices" of prayer. These were not strictly of one hour in length; indeed, prayer during the day is most short, whilst the night vigil is long! Until the reforms of Vatican II, the "Hours" of the Latin Church were:

matins -- the modern-day Office of Readings, which had a vigil or nocturnal character;
lauds -- morning-prayer, which together with vespers is considered a principal hour of prayer (both matins and lauds were observed during the night);
prime -- the "odd Hour", said upon rising (note: this Hour was suppressed following Vatican II);
terce -- the "third" hour,
sext -- the "sixth" hour, and
none -- the "ninth" hour (together these constitute the modern "Prayer during the Day");
vespers -- evening-prayer, said around sunset; and
compline -- night-prayer, said before bed, and traditionally followed by a Marian Antiphon (e.g. Alma Redemptoris Mater in Advent, Salve Regina in Ordinary Time).

(In addition, the first "Hour" is usually prefaced by the Invitatory^(?), though this is optional in private recitation.)

Each of the "Hours" has a particular character, e.g. compline has a slightly pentitential character, reflecting on the day and calling on God's mercy and can easily incorporate an examination of conscience; accordingly, they have different structural elements:

Psalms -- the staple element of the Liturgy of the Hours is the Psalter; these are said in all "Hours" and over a particular period -- in the older Breviary one week, and now, post Vatican II, over four weeks;
scriptural readings -- each "Hour" has scriptural readings, some quite small (in the case of the minor, midday, Hours between lauds and vespers), some extensive (matins could contain anywhere from three readings upwards, and nowadays contains two lengthy passages);
Gospel Canticles -- the modern arrangement of the Psalter includes certain canticles from the Prophets, Revelation, etc., but the three Canticles of note are the Benedictus^(?) (Zecharias' song of thanksgiving on the birth of his son, St John Baptist), the Magnificat^(?) (Mary's "yes" to God at the Annunciation), and the Nunc Dimittis^(?) (Simeon's heart-rending thanks to God on the presentation of the infant Jesus in the temple), featuring in Morning Prayer (lauds), Evening Prayer (vespers), and Night Prayer (compline) respectively;
Intercessions -- since Vatican II, both Morning and Evening Prayer have contained intercessions -- and Responsories -- both of these echo the pre-Vatican II preces;
the Our Father -- along with Mass, the Our Father is also said at the conclusion of Morning Prayer and Evening Prayer, providing a threefold santification of the day; and
a Concluding Prayer.

In addition to the rhythm of a four-week Psalter, the Liturgy of the Hours, like Mass, also changes according to the liturgical year and the calendar of the Saints.

Note: for an in-depth survey of the transition from the pre-Vatican II Breviarum Romanum to the Liturgy of the Hours, I would recommend Stanislaus Campbell's From Breviary to Liturgy of the Hours.

Appeal

The appeal of the Liturgy of the Hours can be put down to a number of factors, all potentially subtly interlinked. For instance, I remember an Anglican vicar exhorting the the daily reading of the Psalter to me as, to quote, "it contains the whole of life and death, joy and sadness, all that there is". The sheer scope and beauty of the Psalter has a true appeal, especially in this modern world where there is little emotional outlet for the human spirit under times of pressure. How amazingly beautiful it is for the words of ones prayer to God eloquently echoing the various chapters of our lives!

Meanwhile, the Gospel Canticles provide a familiar and consistent rhythm to each day, strongly echoing the three theological virtues (faith, hope and charity) as expressed by Zechariah, Mary and Simeon respectively. As noted above, the Liturgy of the Hours also provides the opportunity for the contemplation of and veneration of the Saints. The "Hours" are all themselves suited to longer periods of meditation and introspection.

As regards the "words" themselves, there is always a danger in prayer that it can become like a spiritual shopping list. God does not need that. After all, do we honestly believe that God does not know our deepest needs and desires? No; of course he knows. Equally, we hope -- like John, believing "because we have heard" (Jn. 4:42) -- that these already written/authorised prayers of the Church, are free from error, and a fitting devotion or sacrifice to God. Indeed, the Church in calling them Opus Dei -- the work of God -- shows this to be true.

From a psychochological point of view, there is certainly something liberating about letting go of "having" to find the words, and embracing something already written down for you. As with the Most Holy Rosary, the words flow over you, and at the same time engage the intellectual and cognitive parts of you, whilst the deep emotional parts are let go to commune with God.

Another factor is quite simply that, for centuries now, the Liturgy of the Hours is truly the official Prayer of the Church. Indeed, Priests and Deacons have a canonical obligation to celebrate the Liturgy of the Hours, as well as religious (i.e. monks, nuns, etc.). Some religious are obliged to celebrate older arrangements of the Psalter, and the Societies of Apostolic Life which celebrate the sacraments according to pre-Vatican II liturgical books (e.g. FSSP, Institute of Christ the King, etc.) use these older books which include the eight "Hours". In prayer, one is then participating in the great Prayer of the entire Church, with all the members of the Church in the past, present, and to come. Your prayers are literally joining those of the Blessed in Heaven.

Celebration

Whilst Churches are enjoined by the Holy See to faciliate the public celebration of Morning and Evening Prayer⁽¹⁾, the bulk of celebration outside monasteries and other religious communities appears to be private, individual observation. A number of options are available to assist English-speakers in this effort:

On-line matter:

The Universalis website provides the text of the Liturgy of the Hours "calculated" for each day, and configurable according to national calendar and timezone;
meanwhile, Praystation Portable provides mp3 files of audio to download

Printed matter:

The Liturgy of the Hours is available in a number of formats, split both by jurisdiction (for each, different translations for USA vs. UK) and by length (e.g. Morning and Evening Prayer alone in one volume). These include:

the single-volume Christian Prayer (USA);
the three-volume Divine Office (UK);
the four-volume Liturgy of the Hours (USA).

You may wish to consider Baronius' reprint of the Little Office of the Blessed Virgin Mary, or similar short prayer-books, if you do not want as much variation as the Breviary offers.

It is possible also to acquire both modern and pre-Vatican II Latin Breviaries, as well as the popular Elizabethan English (and Anglican) translation, the "Anglican Breviary". The UK publisher Baronius Press is also working on an parallel English-Latin edition of the 1962 Breviarum Romanum, expected in the first-half of 2008. Those discerning vocations to the religious life may instead wish to consider the Roman Diurnal, or the Monastic Diurnal put out by St Michael's Abbey, Farnborough.

For a full list, see the Resources page, section on printed matter.

Conclusion

Having prayed the Liturgy of the Hours in different forms for almost three years now, it is my constant companion, lending God's sanctification to each day, and allowing me to commune with my maker both on a literary and aesthetic level, but also on a deeper level, beyond words. I would heartily commend it, in any form, to all those discerning a call to the Priestly or Religious state. At the same time, I would urge the laity to take up the Breviary too; they may find more there than simply the easing of the frenetic "structure" of their lives.

As the day draws to a close at Vespers, "may the Lord bless us, protect us from all evil, and bring us to ever-lasting life". +

⁽¹⁾ c.f. Sacrosanctum Concilium, n. 100; Musicam Sacram, n. 39
(Images: Wikipedia/flickr.)

next: Structure and rankings >>

Structure and rankings

2008-07-22T18:53:00.004+01:00

It would next be logical to explore each of the individual Hours, that is, if it were not necessary to consider something of the structure of various Office books, and of the rankings of different liturgical "days" first.

The structure of an Office book

[Note: this refers to the Christian Prayer and Divine Office books I am familiar with. I know the US Liturgy of the Hours book is the same, but I can only assume the Shorter Morning & Evening Prayer and other books follow a similar pattern. Feedback would be welcome.]

Within your Office book you will find many sections, but those I would draw particular attention to are as follows. Their use varies depending on the type of liturgical day, i.e. a Solemnity versus a Memoria. They are:-

The Ordinary (also called "Common Texts") is essentially the Outline of the structure of each of the particular Hours contained in your Office book; it is important to become familiar with this before starting out, and necessary to refer back to if you encounter some of the "liturgical shorthand"⁽¹⁾ in the Breviary;
The Psalter -- the Psalter contains the staple part of the Office, i.e. the Psalms and Canticles prayed at various Offices; rotating over a four-week cycle, it also includes introductory texts, hymns, Antiphons, and a concluding prayer;
The Proper of Seasons, as the name implies, contains parts, e.g. Psalms, Antiphons, hymns, etc., which are "proper" to various days in the liturgical calendar, i.e. they override those listed in the Proper of Saints, the Commons or the Psalter;
The Proper of Saints -- similar to the Proper of Seasons, these texts override the Commons, and the Psalter, but refer to specific calendar days; and
The Commons are various texts common to particular classes of people, or thing, e.g. Common of Doctors [of the Church], or Common of Dedication of a Church.

Top tip: If you are stuck about which text to say, consider the parts to rank in this order:

The Proper of Seasons overrides:
The Proper of Saints, overrides:
The Commons, overrides:
The Psalter, overrides:
The Ordinary.

There are various other sections, depending on your book; those I would highlight as being of importance are (indicated by me running out of ribbons and using prayer-cards):-

appendices covering the Saints of the national Calendars -- use this to "amend" the Proper of Saints to cover your particular national Calendar;
Night Prayer (Compline) often comes in a section all its own -- though there are different Psalms for each day, it is otherwise unvarying;
the Final Anthems to the Blessed Virgin Mary -- these are traditionally said after Compline, e.g. Alma Redemptoris Mater during Advent.

You'll also note a lot of red text throughout; like the Roman Missal, it is a case of "say the black, do the red"; though, you may on occasion find that "Ant." (for Antiphon) or "R." (for response) have been printed in black by mistake -- use your initiative and don't say them! There are known printing errors in Breviaries; give yourself plenty of time, say the Office slowly, read the red and become familiar with it!

Rankings

When I talk of rankings, I speak of being able to work out the importance of a particular liturgical "day", and of determining any particular rules which relate to a set of days. One must take cognisance of the ranking of liturgical days if a day in the Proper of the Saints collides with one in the Proper of Seasons.

The old pre-Vatican II Breviarum Romanum was found by many to be complicated. It split Liturgical days into the genus and species of:

Greater Sundays (Sundays of the Ist Class, and those of the IInd Class);
Greater Ferias (a certain type of weekday, being Privileged Ferias or Non-Privileged Ferias);
Privileged Vigils (Ist Class Vigils and IInd Class Vigil);
Primary Ist Class Doubles;
Primary IInd Class Doubles;
Primary Greater Doubles;
Octave of Feasts (Privileged Octaves, Common Octaves, and Simple Octaves);
Lesser Doubles; Semi-Doubles; Ordinary Vigils; and so-on...

It is relatively complex, especially when one then has to consult a table of each type against each other, to establish the rule for that combination. It certainly seems that the reformed Liturgy of the Hours has changed things for the better, in having, like Mass, the distinctions only of:

Solemnities;
Feasts;
Memoria;
Optional Memoria; and
all other days.

The class, or ranking, of the day determines which sections of the Office book the various parts will be drawn from. It also established various things, such as whether or not to say the Te Deum after the Office of Readings, and whether there will be a vigil Evening Prayer the night before.

To give a practical example, Saturday 8th December 2007 was the Immaculate Conception, and in Scotland is a Solemnity. The next day was the Second Sunday of Advent. Given that a Solemnity has its own "proper" Evening Prayer (from the Proper!), but that a Sunday has an additional "vigil" Evening Prayer the night before (i.e. on the Saturday night; also from the Proper!), which one wins?

The reformed Liturgy of the Hours had made such decisions relatively easy by giving a "Table of Liturgical Days"⁽²⁾. Upon glancing at it, it is clear there is still a complexity, because there are still 13 different classes of liturgical day, but generally the system is still easier to resolve.

Having explained all of that, I can now explain the practical implications of rankings, by paraphrasing Christian Prayer, p. 37:

Sundays draw from the Proper of Seasons, the Psalter and the Ordinary (in that order), and have an Evening Prayer I the night before as well as an Evening Prayer II on the actual night (in addition, the Te Deum is said in the Office of Readings, except during Lent);
Solemnities draw from the Proper of Seasons or of Saints (depending which they are listed in), the Commons, as well as the Psalter and the Ordinary; they too possess a first and second Evening Prayer, and the Te Deum is said;
Feasts do not normally have an Evening Prayer I, with the bulk of material coming from the Proper of Seasons or of Saints (again depending which the Feast is listed in), and the Commons;
on Memoria the Psalms are drawn from the Psalter itself, with Antiphons, etc., coming from the Proper of Saints, or from the Commons, if not listed;
Optional Memoria are the same, but -- as the name implies -- their observance is optional; and
normal Weekdays draw all of their material from the Psalter (or the Proper, depending on the Season), never have a Te Deum, and the concluding prayer comes from the Psalter.

I would advise anyone considering taking up the Breviary to read the General Instruction on the Liturgy of the Hours. As well as covering practical considerations, it covers the spirituality of the Liturgy of the Hours, and why we pray them.

⁽¹⁾ "Liturgical shorthand" refers to the way many common prayers are referenced by their first few words. We already do this in our naming of prayers, e.g. "Our Father", "Hail Mary", and "Glory Be" refer to the entire prayer, however the Breviary will also write, for example, "Into Thy hands" for "Into Thy hands, Lord, I commend my spirit".
⁽²⁾ LotH, vol. I, pp. xciv-xcvi

next: Lauds & Vespers >>

Lauds and Vespers -- Morning and Evening Prayer

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'Lauds, traditionally recited in the early hours of the morning, is actually a twin. Its identical sibling is Vespers, the early evening office. As the extended watch of prayer which preceded the early Christian Eucharist became detached from that celebration, it developed into three distinct services: Matins, which as the longest office is a sort of "parent," and two identical twins, Lauds and Vespers' (Anglican Breviary⁽¹⁾ tutorial).

This, and the following pages, discuss the individual Hours. However, please note, as a practitioner I may naturally forget to mention much material; I also do not intend to mollycoddle readers. I would therefore earnestly exhort "learners" to consult the Ordinary of his/her Office book, the General Instruction of the Liturgy of the Hours. Equally, please do leave feedback to address individual questions or concerns.

Structure of the Hours

I would like to teach people how to recite the individual Hours, however, I am all too conscious that Seth Murray's excellent and thorough tutorial Discovering Prayer covers the same ground. Therefore I have decided not to go into much depth -- because I think you should all use it instead! Also, don't be afraid to make mistakes!

I will however sketch the structure, briefly; as Lauds and Vespers are indeed "identical twins", their structure can be jointly summarised as follows [all page references are to the Catholic Book Publishing Company's Christian Prayer].

Note: I will not be covering the "odd Hour", Prime, as this Hour was suppressed for normative use following Vatican II. It is not, however, obsolete, as it is said by some Western monastic communities, the Societies of Apostolic Life using the 1962 liturgical books (e.g. FSSP), and other "traditional" Catholics. For more on Prime, see the appropriate Wikipedia article, or the "Anglican Breviary" page on the subject.

Opening Versicles

The very first Hour said in a day starts⁽²⁾:
V. "Lord, open my lips",
R. "And my mouth will proclaim your praise".
-- a sign of the cross is traditionally made by the thumb over the mouth at these words.

The very first Hour of the day (i.e. Morning Prayer, but maybe the Office of Readings) can then have what is called the the Invitatory. It is Psalm 95 (usually) with each strophe separated by an Antiphon (see p. 686-689).

If you do not say the Invitatory, then pray the following. Evening Prayer always commences with these versicles (p. 689, 694), with the sign of the cross being traditionally made:
V. "God, come to my assistance"
R. "Lord, make haste to help me."
"Glory be 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. [Alleluia]⁽³⁾"

Hymnody

The hymn then follows. Some sources indicate this to be optional, however I have clarified that in terms of GILOH §§ 42, 61, 79, 87 and 173 it is not optional. Naturally those reciting (parts of) the Office can choose what they want to recite... The Hymn will be indicated in the Proper of Seasons, the Proper of Saints, the Commons, or the Psalter; however a a word of caution: despite having covered this in the last post on ranking, I know this is very confusing. I would advise at first only looking in the Proper of Seasons and the Psalter -- i.e. I would ignore the Proper of Saints, the calendar of days of the year, to being with.

Psalmody/Canticle

Then follow a Psalm, a Canticle, and another Psalm. Each is preceded by an Antiphon (a short section from scripture, often repeated in choir), and followed by the doxology (the Glory Be) -- unless indicated otherwise, e.g. Dan. 3, which contains one -- and by the Antiphon again.

That is to say, the position is as follows (I have included the correct positions for the "psalm-prayers" unique to Christian Prayer):

Antiphon;
Psalm;
Glory Be;
Antiphon;
psalm-prayer;
pause for reflection; then
repeat to make three Psalms/Canticles.

Scripture Reading, Responsory

Next follows a short scripture reading; this is not prefaced by "A reading from ...", as we are accustomed to hearing at Mass. Then follows something called the Responsory.

For example, the Responsory of Sunday, second Evening Prayer (i.e. of the Sunday not the Saturday), of week 1 in the Psalter is rendered in Christian Prayer as (p. 717):
"The whole creation proclaims the greatness of your glory.
-- The whole creation proclaims the greatness of your glory.
Eternal ages praise
-- the greatness of your glory.
Glory to the Father...
-- The whole creation ..." (i.e. repeat 'the whole creation proclaims the greatness of your glory', then stop).

However, this could equally be written as the rather cryptic:
"R. The whole creation proclaims the greatness of your glory. Repeat R. V. Eternal ages praise the greatness of your glory. R. Glory be. R."
-- so watch out!

Gospel Canticle

Now the Gospel Canticle is said. This is either the Benedictus at Morning Prayer, or the Magnificat at Evening Prayer, and, as with Psalms/Canticles, is preceded by an Antiphon, and followed by a doxology and then the Antiphon again. The Gospel Canticles are traditionally said standing, and a sign of the cross made at the first words (i.e. "Blessed be the Lord"/"My soul glorifies"). They can be found in the Ordinary (see pp. 691/696).

Intercessions

Intercessions are then made, which can be in the form of call and response. Alternatively, some Office books give an alternative set which are maybe more appropriate for private recitation, but I think this is up to private taste (and I must admit, despite preferring those forms aesthetically, I still try to stick to the normal ones given, because I want to pray with the Church the prayer of the Church).

Our Father, Closing Versicles

Then the Our Father is said. It may be preceded by a traditional invitation to pray it (e.g. "Now let us offer together the prayer Our Lord Jesus Christ has taught us"), and is followed by the concluding prayer. Note, the two segue into each other, i.e. if it is Monday of Week 1, at Evening Prayer, then we hear "...And lead us not into temptation, but deliver us from evil; Father, may everything we do...".

If a Priest/Deacon is present then there is a more complex formula of blessing and dismissal, but if not, the closing versicles are (traditionally said whilst making the sign of the cross):
"May the Lord bless us,
protect us from all evil
and bring us to everlasting life.
-- Amen"

That's it; you're done! Now for some general points.

General points:

Some suggest learning Compline, Night Prayer, first In terms of the Breviary's intent to sanctify one's day, I think it may be more appropriate to recommend lauds and vespers, and they were rightly declared by Vatican II (if I am not mistaken) to be the very central "hinge" on which the entire Office is held together. The tutorial I quoted above quite rightly points out that whilst the recitation of these Hours alone would be insufficient for the devotion of clergy (indeed this being why the Catholic Church maintains that those in Holy Orders must recite the entire Office), their recitation is highly commendable by the laity.

A final word on ranking, to explain it practically:

if the day of the year, is not a feast or anything special at all, then the material will all come from the Psalter (and the Ordinary, of course!);
if it is something amazingly special, such as Christmas, Easter or Corpus Christi, then it comes from the Proper of Seasons (and anyplace else it directs to look -- beware!);
but all the Sundays throughout the entire year come from the Proper of Seasons too;
if it is something like, say, the Annunciation, or the Immaculate Conception, whose date is a fixed calendar day, then it is from the Proper of Saints -- the Commons will generally be referenced for material Common to that day, e.g. the Common of the Blessed Virgin Mary.

A final word of warning: do not be in a rush to "master" any more than one Office at a time!

Good luck, and God bless you!

⁽¹⁾ Note: The Anglican Breviary is for all intents and purposes as translations of the 1955 Breviarum Romanum into Elizabethan English. Whilst some Book of Common Prayer collects have been added and the calendar slightly amended, it should not be seen by Catholics to be heterodox as one would normally view other Anglican materials.
⁽²⁾ Of course I traditionally know these as "O Lord, open Thou our lips", "and our mouths shall shew forth Thy praise"; don't get me started on the English translation from the Latin editio typica... The Liturgy of the Hours sadly suffers from some of the same defects as the English translation of the Missale Romanum.
⁽³⁾ Alleluia is omitted from Antiphons, Glory Bes, etc., during Lent.

next: Compline >>

Compline -- Night Prayer

2008-07-22T18:47:00.004+01:00

Let each one take care to pray with great vigilance in the middle of the night, for our fathers said that at that hour all creation is assiduous in the service of praising God, all the angelic hosts and the souls of the just bless God. For the Lord testifies to this, saying, "In the middle of the night there was a cry: Behold, the bridegroom has come, go out to meet him" (Mt.. 25:6). ...When a man sleeps in his bed, he must pray to God in his heart. (Canons of Hippolytus, n. 27)

Compline is the beautiful night prayer of the Church. It can be said just before retiring to bed, and has a penitential aspect, where we expose our sins and shame to God, but at the same time commend ourselves to His infinite mercy and care. It also is profoundly a renewal of hope -- after all, who knows what will happen when they sleep! Hence the Church prays "Lord, we beg you to visit this house and banish from it all the deadly power of the enemy. May your holy angels dwell here to keep us in peace, and may your blessing be upon us always."

Structure of Compline

Compline is found in its own section of your Office book (pp. 1034-1057 in Christian Prayer). Though there is a different text for each day of the week (note "after Evening Prayer I" means 'Saturday night'), there is no further variation, i.e. no referencing of Propers, Commons, etc.

Opening Versicles

The Hour always commences with these versicles (p. 1034, et. seq.) with the sign of the cross being traditionally made:
V. "God, come to my assistance"
R. "Lord, make haste to help me."
"Glory be 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. [Alleluia]⁽¹⁾"

A brief Examination of Conscience, though optional, is now recommended. In communal celebrations this often takes the form of a pentitential rite, e.g. the Confiteor.

Hymn

Though a Hymn for Compline is, like other Hours, compulsory, the exact Hymn is left up to choice. Hymns are listed in an Appendix at the back of the book.

Psalmody

One or two Psalms are then recited. As in Lauds and Vespers they are preceded by an Antiphon (which may change if it Easter), and are followed by a Glory Be, and the Antiphon then being repeated.

Reading

A short scripture reading is then said. Again, there is no need for the preface "A reading from ...".

Responsory

The responsory is then said, and it is unvarying, with the exception of adding alleluias during Easter:

"Into your hands, Lord, I commend my spirit.
-- Into your hands, Lord, I commend my spirit.
You have redeemed us, Lord God of truth,
-- I comment my spirit.
Glory be 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."

Personally, I find this part of the Compline the most solitary, the most emotional, and the part I am least able to explain. In the dead of night, there am I, talking to my God, and telling Him I trust Him, using the words our Saviour used.

Gospel Canticle

Now follows the Nunc Dimittis, the Canticle of Simeon. I find the emotional moment continues as we hear Simeon's heart-rendering thanks to God upon seeing the infant Jesus. It is preceded and followed by an unvarying Antiphon. I will quote this in full:

"Protect us Lord, as we stay awake; watch over us as we sleep, that awake, we may keep watch with Christ, and asleep, rest in his peace.

Lord, now you let your servant go in peace;
your word has been fulfilled:
my own eyes have seen the salvation
which you have prepared in the sight of every people:
a light to reveal you to the nations
and the glory of your people Israel.

Glory be 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.

Protect us Lord, as we stay awake; watch over us as we sleep, that awake, we may keep watch with Christ, and asleep, rest in his peace."

Concluding Prayer, and Blessing

The final prayer is then said; it is preceded by "Let us pray".

Thereafter the blessing is said "May the all-powerful Lord grant us a restful night and a peaceful death. Amen" (p. 1037, et. seq.); here traditionally, a sign of the cross is made.

Marian Antiphons

Most people then pray a traditional Marian Antiphon. Although Compline is over, this is done in honour of Our Lady, and to my mind indicates the faith we have that she will intercede for us and cause us to come to her beloved Son, Jesus.

You can pray whichever final Antiphon you wish, but if it is of any interest they were previously prayed thus:-

during Advent, and until the Feast of the Purification, Alma Redemptoris Mater;
from the Feast of the Purification until the Wednesday in Holy Week, Ave Regina Cælorum;
from Holy Saturday until Trinity Sunday, Regina cæli lætare; and
from Trinity Sunday until Advent, Salve Regina.

Naturally, you are free to pray any of those listed, but I found sticking to a particular one -- in either English or Latin -- was an excellent method to learn them. I would also recommending reciting the Memorare, or some other small devotion.

In monasteries and other religious communities, the "Great Silence" then started (and still does). During this time no conversation is usually permitted, save for emergency. I find this highly commendable and would not dally after Compline. You have just prayed for God's blessing over your sleep; go to sleep!

Over at The Propaganda Machine blog, my friend Mike has said he may write a post on the spirituality of Compline; I would recommend that when/if he does so.

⁽¹⁾ Alleluia being omitted during Lent.

next: Office of Readings >>

Office of Readings

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Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro : præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.

O come, let us sing unto the Lord; let us heartily rejoice in the God of our salvation. Let us come before his presence with thanksgiving ; and shew ourselves glad in him with psalms. (Ps. 94)

[Note: sadly the first part of the this tutorial will be next to useless to all but those using the larger Office books which include a full Office of Readings; Christian Prayer, etc., are unfortunately deficient in this regard.]

Matins -- The Office of Readings

Matins is the oldest Office of the Roman Breviary -- hence its nickname the "Parent" Office -- and historically the longest. It consisted of Opening Versicles, the Invitatory (Ps. 95), a hymn, and a number of "Nocturns". Either there was one Nocturn of nine Psalms, interstices (responsory, Our Father, and Absoltuion) and three scripture lessons; or, there were three Nocturns of three Psalms, interstices, and three lessons.

Following the reforms promulgated in Laudis Canticum, matins or the Office of Readings has now been simplified in terms of structure. The structure is now:

Opening Versicles;
three Psalms, with Antiphons and doxology, as previously explained for Lauds, Vespers, and Compline;
a reponsory (i.e. a versicle and response);
two readings, each followed by a reponsory
(on feasts and solemnities, the Te Deum with doxology); and
a concluding prayer.

Opening Versicles

The Opening Versicles would normally be:
V. "Lord, open my lips",
R. "And my mouth will proclaim your praise".
-- a sign of the cross is traditionally made by the thumb over the mouth at these words.

The Invitatory (Ps. 95) is then said, but can be optional in private recitation. This is a "hymn of adoration to God", as an "introduction to the Sabbath liturgy of the synagogue. The Church has placed it at the beginning of each day's Divine Office"⁽¹⁾.

However, if the Office of Readings is not the first Office of a particular day (this is called "anticipation" and takes place after Evening Prayer; see below), the Versicles would instead be:

V. "God, come to my assistance"
R. "Lord, make haste to help me."
"Glory be 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."

-- An Alleluia is said outside Lent. These are all listed in the Ordinary/"Common Texts".

Hymn

The Hymn is generally taken from the Psalter, though obviously if the Proper of Seasons, the Proper of Saints, or the Commons mandate a particular other Hymn, then this would be said.

Psalmody

Three Psalms/Canticles are then said as per Morning, Evening or Night Prayer. Again, they may come from the Psalter, the Propers or the Commons. Each is preceded by an Antiphon, and followed by a doxology and Antiphon.

The final Psalm is followed by a Responsory.

Readings

The Readings are not listed in the Psalter. For any given feast, the second reading will generally be given in the Proper of Seasons/Saints. The first reading is often taken from a Common, but do not worry, as the Proper of Seasons/Saints will always direct which Common to reference. For Solemnities and other very important liturgical days, sometimes both readings are given.

See the Resources page, for sources of further readings for matins.

Each Reading is followed by a Responsory.

For me, the readings are the joy of the Office of Readings. In them we find spiritual nourishment; whilst I find the Psalms and Canticles of the other Hours (and indeed of this Hour) speak to me on an emotional and subconscious level, the Readings imbue direct catechesis and learning, at the same time as allowing us to pray.

Te Deum

If it is a Sunday outside Lent, a Solemnity or feast, the canticle Te Deum is then said, followed by a doxology (Glory Be).

Concluding prayer and Closing Versicles

If another Office will not immediately follow (see below), then a prayer is said. It is preceded by "Let us pray", but is not often listed for the Office of Readings. Most often we find the direction "As in Morning Prayer". The this Office then ends (traditionally whilst making the sign of the cross) V. "Let us praise the Lord", R. "And give him thanks".

⁽¹⁾ Socias, Handbook of Prayers, p. 47

next: Prayer during the Day >>

Prayer during the Day

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Prayer during the Day consists of:

Opening Versicles;
a Hymn;
three Psalms, preceded by Antiphons, and followed by a doxology and Anitphon;
a short scripture reading;
a responsory; and
Concluding prayer and Closing Versciles (as per Office of Readings above).

The material is usually drawn from the Psalter.

A problem arises because the Office of Prayer during the Day represents three traditional Offices (i.e. terce, sext, and none), and can still provide the material for all three. If you only wish to pray one Hour during the day, then it is simply a matter of following the directions for the reading and prayer according to whether it is AM, noon, or PM.

However, if you wish to pray the three Hours of terce, sext and none, it is slightly more complicated. Your Office book will hopefully have a section entitled "Complementary Psalmody". To explain this in a nutshell, one Hour will take its Psalmody from the regular 4-week Psalmody, whereas the other two will come from the complementary Psalmody. Personally, I do not pray more than one Office during the day, so I cannot really advise or comment further; even for the clergy, only one is mandated⁽¹⁾.

A note on conjoining Offices

The General Instruction of the Liturgy of the Hours does provide for the joining together of the various Offices with each other or Mass. Some combinations are prohibited (e.g. Office of Readings with Mass, except for on Christmas Eve), whereas others are explicitly described.

I personally do not like conjoining Offices because it means I have not been faithful to the tradition of veritas temporis (correspondence of the Hour to the time of the day⁽²⁾). However, from a practical point of view, I recognise that -- particularly for the laity -- this is necessarily in the hectic lives we live, if one does want to pray particular Hours of the Office, e.g.:-

unless I "anticipate" the Office of Readings, by praying it the night before (after Evening Prayer, but before Night Prayer), I am forced to pray it and Morning Prayer together; and
often, I have not had a chance to pray Prayer during the Day actually during my working day, so I often join it with Evening Prayer.

Practically, this generally means omitting the final prayers of the first hour, and omitting the opening versicles and hymn of the next. However, for a full explanation, please do check GILOH §§ 93-99. Methods are also given for adding further scriptural readings to Evening Prayer I to form, for example, a vigil prior to a Solemnity/major Feast.

⁽¹⁾ c.f. GILOH §77, CDW Dubia no 2330/00/L
⁽²⁾ c.f. GILOH §7

Resources

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This is a compilation of resources for the Liturgy of the Hours, the majority of this page being the work of Dunstan Boyko. Some of these books, authors, and web sites were initially posted on the MonasticLife mailing list currently hosted at Yahoogroups over a period of three years.

The document is substantially complete, but naturally is subject to continual revision.

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Print Editions

The post-Vatican II Liturgy of the Hours

Shorter Christian Prayer: The Four-Week Psalter of the Liturgy of the Hours Containing Morning Prayer and Evening Prayer. Hardcover Pocket edition (July 1999) Catholic Book Pub Co., ISBN: 0899424082.
Christian Prayer. Hardcover Pocket edition, Catholic Book Pub Co., ISBN 0899424066.

These two books have been described as the "Readers Digest version of the Liturgy of the Hours". They also have much more material, including music for some of the hymns. Both are also available in a Large Print edition.
The Liturgy of the Hours. Leather Bound (1975), Catholic Book Publishing Co., ISBN (for the 4-volume leather bound set): 0899424112.

This is the complete 4-volume set, with all the prayers and readings for all the Hours and all the Offices. Each volume contains appendices with additional material. It is, however, expensive to buy and awkward to use except for the truly committed. For all its intricacy, the general consensus is that it is easier to use than the old Breviary. There exists a short guide that lists all the appropriate pages for all the Hours for a given year (see below).
The Divine Office. Leather Bound, Collins, ISBNs: 0007210892 (vol. I), 0007210906 (vol. II), 0007210914 (vol. III).

These three volumes comprise the English edition authorised for use in Australia, England & Wales, Ireland and Scotland.
Liturgia Horarum -- full Latin editio typica, available from Paxbook.

Not all Orders follow the Liturgy of the Hours "religiously". Some Orders use it. Others use Christian Prayer. Others again use variations of the old monastic Horarium. Still others have their own Horaria. Because of the nature of their Rule, the Benedictines have a great deal of latitude in creating their Opus Dei. The Thesaurus Liturgiae Horarum Monasticae, issued by then Abbot Primate Rembert Weakland OSB, defines this latitude.

Some abbeys have their own edition of the LotH, for example St. Peter's and St John's Benedictine abbeys in Saskatchewan and Minnesota respectively. Some congregations within the Benedictine Confederation also have their own "Ordo", containing Mass Readings and other information. Some abbeys will pray the entire Psalter in a week; others spread the psalms out over a 4-week schedule.

Personal observances of this Liturgy are even more varied. Some people say only Morning and Evening Prayer; others say and even chant the complete Liturgy, depending on their life circumstances.

A longer review of the 4-volume Liturgy of the Hours can be found in the March/April edition of The Oblate.

The pre-Vatican II Breviarum Romanum

It is possible also to acquire both modern and pre-Vatican II Latin Breviaries, as well as the popular Elizabethan English (and Anglican) translation, the "Anglican Breviary". In particular, the German publisher Nova et Vetera has republished the 1962 editio typica in association with the Priestly Fraternity of St Peter:

BREVIARIUM ROMANUM, EX DECRETO SACROSANCTI CONCILII TRIDENTINI RESTITUTUM SUMMORUM PONTIFICUM CURA RECOGNITUM, Cum textu psalmorum e Vulgata Bibliorum editione, Cum virtute Motu Proprio Ioannis Pp. XXIII Rubricarum instructum, diei 25 iulii 1960. Editio iuxta typicam; 2008, Nova et Vetera, Bonn, Germany (order here).

The UK publisher Baronius Press is also working on an parallel English-Latin edition of the 1962 Breviarum Romanum, expected for late 2009.

There is also an incomplete Officium Divinum for purchase/download at lulu.com.

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Online Editions

Agpeya -- This is an online Coptic Orthodox Book of Hours web site.

St. Andrew's Monastery -- This Greek Orthodox monastery has placed some of its liturgy online.

Benedictine Daily Prayer: a short Breviary -- an excellent introductory work (ISBN 0814628338).

Divinum Officium -- a Latin/English online text, similar to breviary.net below, but with the added feature that -- like Universalis -- the website knows which day it is, and offers one the correct texts.

St Francis de Sales' Guide to Christian Prayer -- this indispensable online version of the Saint Joseph Guide for 'Christian Prayer' lists page numbers for this edition.

Guide for Liturgy of the Hours -- this is the online guide to the 4-volume edition of the Liturgy of the Hours.

Liturgia Hodin -- This web site has the readings and prayers for the Liturgy of the Hours in Slovak.

Liturgia Horarum -- breviary in Latin (Spanish-Language site)

The Roman Breviary -- This web site is similar to Universalis and Liturgia Hodin. In this case, however, the hope is to put the entire 1911 Roman Breviary online, in both English and Latin. It will eventually have all of the Psalms, all of the prayers, all of the Antiphons and Responsories, and all of the readings for all of the traditional Hours online. It uses a one-week Psalter. It also has links explaining the layout and symbolism of the old Breviary. The English translation is the Elizabethan-style of the Anglican Breviary; it appears to be complete.

Daily Prayer -- This official Church of England site offers Morning prayer, Evening prayer, and Night Prayer online. It also features a link allowing for a direct "feed" of the prayers to a web site.

Celtic Missal -- This is an online version of the Lorrha or Stowe Missal and is part of the revival of Celtic Christianity. It is also available in PDF format. They also have an online Celtic Breviary in three parts: Part 1, Part 2, and Part 3.

A Hypertext Book of Hours.

The Dominicans -- This web page contains links for various aspects of Dominican liturgical life. This includes PDF guides to the Divine Office, as observed by the Order. It also contains links to other liturgical texts and music such as the "e;O"e; Antiphons.

St. John's Abbey -- St. John's Abbey has its Ordo online, but not the actual texts.

www.ebreviary.com offers daily Morning, Daytime, Evening and Night Prayer, plus the Office of Readings.

Keller Books -- This web site is a comprehensive overview and introduction to the "genre" of shorter breviaries. It includes samples of several such works.

KTO TV, Paris -- This French television station provides daily Morning Prayer in Real Video format in French. It is sung by the Monastic Fraternity of Jerusalem every weekday morning at 7AM (8AM on Sunday) from St. Gervais Church on Paris.

Liturgical Commission of the Archdiocese of New York -- This web site was put together by the Executive Secretary of the Liturgical Commission of the Archdiocese of New York. It contains several pages of introductory information regarding the Hours. It also lists parishes in the Archdiocese that have public practice of the Hours.

Liturgy of the Hours Apostolate -- This web site has Morning and Evening Prayer, along with additional material.

Mission of St. Clare -- This site has the Morning, Evening, and Night Prayer available in English and Spanish.

Monks of the Adoration -- This site allows you to listen to the Hours as chanted by the Monks of the Adoration. They are a community in Florida who follow the Rule of St. Augustine.

Myriobiblos -- This is an Orthodox and Coptic prayer book, featuring a prayer cycle for different times of the day.

New Melleray Abbey -- This Trappist monastery has made its Compline service available in Real Audio format.

OSB.org/liturgy -- This is an extensive list of links to liturgical resources of varying kinds. It includes Liturgy of the Hours material, but is certainly much broader than that. As of 30 August 2001, however, there were several broken links on this page.

The FAQ from osb.org (PDF).

The Order of the Legion of St. Michael offers us the following Catholic FAQ for the Liturgy of the Hours.

Prayday.com -- This site has a great deal of information about the Hours, its history, and its practice. It also contains several of the Offices in PDF format. It is a good site for in-depth information about the Hours. It now has its PDF format books available by subscription only.

PrayStation Portable -- the Liturgy of the Hours in English as a Podcast.

Schola Saint Maur -- parallel French and Latin texts for the Liturgy of the Hours.

Small Printable Horologion.

Syriac Orthodox Prayer Book -- This site also contains a great deal of additional information regarding the Syriac Orthodox Church.

Universalis -- This web site contains all the readings and prayers for almost all the Hours. It also does all the calendar calculations for you, customisable by country/region. It also has introductory material about the Hours. It features a custom commissioned translation of the Psalms.

Vatican Radio -- Channel 1 offers Morning Prayer and Night Prayer live in Latin. Keep in mind that Rome is 2 hours ahead of GMT. Lauds, Vespers and Compline are also offered in Latin, "on demand".

Applications

Liturgy of the Hours is available on Facebook as an application called Praybook. For Facebook users, it is available at apps.facebook.com/praybook .

The Liturgy of the Hours is also available for users with iPhones or any phone based on the Android operating system. The application is called "iBreviary". iPhone users can search for it on iTunes, and Android users can find it in the Android Market.

~~*~~

Other Prayer Books

A Word In Season. Augustinian Press -- This is a multi volume lectionary with a wide selection of readings from the patristic period to modern writers.

Anglican Breviary

From the Web Site: "The site is devoted to promoting the greater use of the Anglican Breviary. The Breviary is a wonderful product of the Catholic Revival in the Anglican Communion. It is a single volume which contains all eight daily offices - Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline - together with a complete Proper of the Season, Proper of the Saints, and Common of the Saints. Written in majestic Elizabethan English, the Anglican Breviary provides the traditional Anglican (or Roman Catholic, Old Catholic, or Western-Rite Orthodox) with a Daily Office rich in language, reverential gestures, and traditional readings."

It also contains a history of the Breviary and an explanation of the rubrics. It also provides ordering information.

Book of Common Prayer. Hard cover (October 1986) Oxford University Press (Trade): ISBN: 0195287037

This is the official liturgy of the Anglican Church and contains a fourfold office: Morning, Noonday, Evening, and Compline. At Morning and Evening Prayer, there's a complete lectionary for two years with assigned psalms (the entire Psalter is in the book) and three readings a day.

An online version of the Book of Common Prayer can be found on the Holy Cross Anglican Church of Raleigh web site.

Book of Prayer for Personal Use: A Short Breviary Abridged and Simplified by the Monks of St. John's Abbey from the Liturgia Horarum. Collegeville, St. John's University Press, 1975

Celebrating the Saints: Readings and Prayers in honour of the Saints and the Solemnities of Our Lord and Our Lady. New York: Pueblo, 1978.

Celtic Daily Prayer. Northumbrian Community Trust, Inc. ISBN: 0-06-001324-9

The Contemporary Office -- This is an Anglican Breviary that uses the NRSV Bible for its biblical passages

Daily Office Book -- This is an Anglican Breviary that uses the RSV for its biblical passages

The Divine Hours: Prayers for Summertime. Hard cover - 512 pages (March 14, 2000) Doubleday: ISBN: 0385492863

The Divine Hours: Prayers for Autumn and Wintertime. Hard cover - 651 pages (September 19, 2000) Doubleday: ISBN: 0385497571

The Divine Hours: Prayers for Springtime. 600 pages (October 16, 2001) Doubleday: ISBN: 038549758X

This three-volume set follows a pattern of 4 fixed "Offices". It is not nearly as elaborate as the Liturgy of the Hours and does not follow the Church Calendar.

The Divine Liturgy: An Anthology for Worship. The Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies. Rev. Peter Galadza, Editor in Chief. 2004

From the web site: "A one-volume source for everything you need to sing the Divine Liturgy in English - with substantial sections in Ukrainian. Published by the Sheptytsky Institute of Eastern Christian Studies in Ottawa, this 1160-page book with all of the propers for the entire year, has three musical settings of the Liturgy according to Ukrainian chant, along with scores of hymns. Exquisite in appearance, the book carries the endorsement of Patriarch Lubomyr Husar."

Dominican Prayer.

This is a two volume set. The first volume is a collection of Hymns, Psalms, Canticles, and Antiphons. The second volume is a Presiders' Book, with readings, intercessions, and concluding prayers. It is intended for choral recitation and follows the four week Roman Office.

The Glenstal Book of Prayer. The monks of Glenstal Abbey, Ireland. ISBN 0-8146-2767-6

The first section has a shortened version of Morning and Evening Prayer, with other prayers for other Hours. A second section has standard prayers such as the Our Father and the Rosary. A third section contains ritual and occasional prayers. The fourth section contains the Psalms and other material for meditation and rumination.

the Grail Psalter. G. I. A. Publications, Chicago.

How to pray the Liturgy of the Hours. Judith Kubicki, CSSP. Pauline Books and Media, Boston. ISBN 0-8198-3381-9.

This short practical guide to the Liturgy of the Hours is geared towards the 1-volume Christian Prayer. It is a 50 page booklet filled wiht outlines and practical suggestions regarding the Hours.

Hymns for Prayer and Praise. Canterbury Press, 1996.

Inner Peace for Busy People. Joan Borysenko. Not yet in print.

Liber Hymnarius, Solesmes 1983 -- This book has a wide selection of ancient and medieval Latin hymns.

Liber Usualis -- The Liber Usualis is a Latin psalter from the monks of Solesmes. This is a reprint of the 1953 edition, and contains, among other things, all 8 Psalm tones plus other material.

Listen and Live. Hodder.

Little Office of the Blessed Virgin Mary. Baronius Press, London. Note: this is not the same as the Memorial for the Blessed Virgin for Saturdays, found in the 4-volume Liturgy of the Hours.

Lord, Open my Lips: The Psalms of Morning and Evening Prayer. Manchester: Koinonia Press, 1977.

Lutheran Book of Worship. Hard cover (June 1978) Augsburg Fortress Publishers: ISBN: 080063330X

This book includes a musical setting of Morning Prayer (Matins), Evening Prayer (Vespers) and Compline (Prayer at the end of the day), as well as hundreds of hymns and most of the Psalms (the bloody violent ones were left out.) There is a two-year cycle of readings and a chart of Psalms for Daily Prayer

Magnificat -- This magazine includes prayers and settings for Morning and Evening Prayer.

The Monastic Breviary. Order of the Holy Cross (Episcopal).

There are 4 Offices for each day, Matins, Diurnum, Vespers, and Compline. There are also some hymns. I do not have publication information for this book, but, I assume you can get it directly from the Order's offices. Apparently, it is available from the Episcopal Cathedral in Minneapolis.

Monastic Diurnal -- There are several editions of this book floating around. For example, the (Episcopal) Community of St. Mary has a revised Diurnal. It does not have an Office Lectionary, but it does have Terce and Sext during the week days and one midday weekend Office.

The Monastic Diurnal or the Day Hours of the Monastic Breviary in Latin and English

From St. Michael's Abbey's Web Site:

A republication of the 1963 edition of the Benedictine hours of Prime, Lauds, Terce, Sext, None, Vespers and Compline, in Latin and English in parallel columns for all the feasts and seasons in the traditional Benedictine calendar, with an updated table of movable feasts. The Latin text is the traditional Vulgate psalter. Ideal for novices, monks and nuns when travelling, Benedictine oblates, guests at monasteries, and all who wish to draw upon the riches of the ancient and traditional Benedictine office.

Old Jordanville Prayer Book -- This Prayer Book contains prayers that can be said at different times of the day, but it is not really a "horarium".

The People's Companion to the Breviary -- A series of Inclusive Language psalms and prayers compiled by the Indianapolis Carmelites.

Plainsong Psalter, Church Publishing -- This book contains all 150 psalms in numeric order, pointed for Plainsong chant. There are also Antiphons for some of the psalms.

Pray without Ceasing -- This prayer book boasts a simplified Morning and Evening Prayer with a minimum of page flipping and no need of a guidebook such as the full 4-volume standard Liturgy of the Hours requires.

Prayer Book Office, Church Hymnal Corporation -- This book is used by the Servants of Christ Episcopal (Anglican) Benedictine Priory of Phoenix. Some editions of this book contain Antiphons, Office Hymns, and Collects.

Proclaim Praise: Daily Prayer for Parish and Home. Paperback (March 1995) Liturgy Training Publications: ISBN: 0929650948

Proclaiming all your Wonders: Prayers for a Pilgrim People. Commission Francophone Cistercienne. Dublin: Dominican Publications, 1991.

The Psalms: Version for Singing. Paulist Press. ISBN: 0809116693

Psalterium Monasticum. Hard cover (February 1981) Paraclete Press; ISBN: 2852740540

St. Benedict's Prayer Book, Ampleforth Abbey; available from Liturgical Press. -- This book has simplified versions of Morning, Evening, and Night Prayers. It also includes traditional prayers, Stations of the Cross, Rosaries, and other prayers.

St. Dunstan's Plainsong Psalter, Lancelot Andrewes Press, 2005 -- this Anglican plainsong Psalter contains the Psalms in traditional Elizabethan English. It also features common Canticles.

Ukrainian Molitvoslov -- This is a 1 volume Ukrainian Divine Office. It is published by the Order of St. Basil the Great in Rome. There is an English translation of it available through the Ukrainian Catholic Eparchy of Stamford.

Work of God: Benedictine Prayer, Judith Sutera -- This is an introductory book meant for Oblates, but others could benefit as well. It contains a two-week Psalter that uses Inclusive Language.

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Sources of Alternate or Supplementary Readings for the Office of Readings

Authors

Hildegard of Bingen
John of the Cross
Dom Gueranger OSB
Paul Harris
Margaret Kempe
Julian of Norwich
Max Picard
Richard Rolle

Titles

The Cloud of Unknowing. Anonymous. There is an edition by a certain James Walsh with the following publication information: Paperback - 128 pages (March 1995) Liturgy Training Publications: ISBN: 0929650948. There are other editions.

This book is considered to be one of the classic books for contemplatives.

Dark Night of the Soul. John of the Cross. E. Alison Peers, [Ed]. Paperback - 193 pages Reprint edition (1959) Image Books: ISBN: 0385029306

In Conversation with God. 7 Volume boxed set. Sceptre Books: 1988. Frances Fernandez. ISBN 0906138191

This seven volume set provides a series of readings from ancient and modern spiritual writers. It also contains meditations based on the daily Mass Readings.

Joy of the Saints. M. Kempe. No publication information was given.

The Liturgical Year Dom Gueranger

This 15 volume set is the most comprehensive study of the liturgical year in print.

Mass Readings. Some people will substitute the assigned Mass Readings for the readings in the Office of Readings

The Philokalia: The Complete Text (Volume 1). Faber & Faber: Out of Print

The Philokalia: The Complete Text (Volume 2). Paperback (October 1990) Faber & Faber: ISBN: 0571154662

The Philokalia: The Complete Text (Volume 3). Paperback (June 1995) Faber & Faber; ISBN: 0571175252

The Philokalia: The Complete Text (Volume 4). Paperback (December 1998) Faber & Faber: ISBN: 057119382X

The Philokalia is a collection of spiritual writings that were extremely influential in Greek and Russian Orthodox spirituality. They were written by the Desert Fathers and also by monks and hermits from the Holy Mountain of Mount Athos in Greece. Three of the four volumes are available through Light and Life Publishing. All 4 volumes are available through SVS Bookstore, which is part of St. Vladimir's Orthodox Seminary.

Pursuit of Wisdom and Other Works (Classics of Western Spirituality) by the Author of the Cloud of Unknowing, James Walsh (Translator). Paulist Press: 325 Pages.

The World of Silence. Max Picard. Out of Print.

Writings from the Philokalia on Prayer of the Heart. Paperback Reprint edition (July 1992) Faber & Faber: ISBN: 0571163939

Editions of the Early Church Fathers

New Advent -- This section of the omnibus "New Advent" web site contains links to the writings of the Fathers of the Church, listed alphabetically by author. Not all of the links work.

Christian Classics Ethereal Library -- This portion of the Christian Classics Ethereal Library contains the complete text of a 33-volume set of Early Church Father writings. The documents are available as text files, WinHelp format files, and occasionally as Portable Document Files and HTML files.

For the truly committed, truly over educated, and truly sadomasochistic, there is the magisterial 220-volume Patrologia Cursus Completus, which is the complete text of all the writings of the Fathers, organized into two series, Latin and Greek. They were edited by a 19th century French priest named Migne. Allegedly there exists a CD-ROM of this old publication, but also allegedly the price is beyond the reach of ordinary mortals.

There are even more exhaustive collections currently available, such as the Corpus Christianorum, and there are modern critical editions that have supplanted most if not all of Migne's work. These would likely only be of interest to professional scholars, and may be beyond the means, availability and patience of the average reader.

~~*~~

Books/articles about the practice

Reference

The General Instruction of the Liturgy of the Hours (1971).

Pope Paul VI's Apostolic Constitution Laudis Canticum (1970), promulgating the new LotH.

Discovering Prayer -- Seth H. Murray's excellent PDF guide to praying the Liturgy of the Hours, whichever edition you use.

Quigley, Rev EJ, The Divine Office (1920) -- although dealing with the (now defunct) 1911 Breviarum Romanum, Part II covers Rules from Moral and Ascetic Theology for the recitation of the Breviary.

General

A brief guide to the breviary, David Chiang.

The Breviary: Its History and Contents. J. L. Baudot. London, Sands, 1929.

The Breviary and the Laity. Rodolphe Hoornaert. Collegeville: Liturgical Press, 1938.

The Breviary Explained. Pius Pausch. St. Louis: B. Herder, 1952.

Ceremonies of the Modern Roman Rite: The Eucharist and the Liturgy of the Hours: A Manual for Clergy and All Involved in Liturgical Ministries. Peter J. Elliott. San Francisco: Ignatius Press, 1995

Ceremonies of the Roman Rite Described. Adrian Fortescue, J B O'Connel, and Dom Alcuin Reid, OSB. ISBN 0 907077 41 2

The Church's Daily Prayer: Being some Notes on Liturgical Prayer. Ernest Graf, OSB. London: Burns, Oates, and Washburn. 1938

Christian Celebration: The Prayer of the Church. James D. Crichton. London: Chapman, 1976.

Parsch, Pius, The Church's Year of Grace. Collegeville: The Liturgical Press, 1957.

Company of Voices. George Guiver

This book discusses the development of the different Offices and traces their divergence.

the Divine Office: A Study of the Roman Breviary. Edward J. Quigley. M. H. Gill, 1930.

the Divine Office: How to say it devoutly; how to make it a pleasure. Lisbon: Catholic Printing Press, 1937.

Divine Office for Dodos. A step-by-step guide to the Liturgy of the Hours.

the Divine Office from a Devotional Point of View. From the French of M l'Abbe Bacuez; With a preface by His Eminence the Cardinal Archbishop of Westminster. London, Burns and Oates, 1886.

Early Christian Worship. Paul F. Bradshaw. Liturgical Press, ISBN 0-8146-2429-4

This book discusses all aspects of Christian worship during the first four centuries, including what became known as the Liturgy of the Hours.

From Breviary to Liturgy of the Hours: The structural reform of the Roman Office, 1964-1971. Stanislaus Campbell. Liturgical Press, ISBN 0-8146-6133-5.

From the Liturgical Press web site: This historical study examines the process of the structural reform of the Office, the options available to the reformers, and the choices they made. It tells the story of the consultors of the Consilium, the major body responsible for the reform of the liturgy after the Second Vatican Council, and especially the group known as Coetus IX, charged directly with preparing the structural reform of the Office. It reveals that their revision, radical compared to the existing Office, was not as radical as it could have been, thus leaving the door open to further restructuring.

Batifol, Pierre; Baylay, A.M.Y. (tr.), History of the Roman Breviary. London: Longmans & Co., 1898

The Liturgical Seasons: A Guide to the Eucharist and Hours: Easter. Kevin Irwin: Liturgical Press. ISBN 0-8146-6007-X

From the Liturgical Press web site: Emphasizing the flexibility of the rites revised since Vatican II, Fr. Irwin comments on the day, its themes, and the readings, prayers, gestures, and symbols traditionally used in each Easter liturgy. These commentaries are divided into six parts: the liturgical context, the Eucharist, the celebration of the Eucharist, the Liturgy of the Hours, the celebration of the Liturgy of the Hours, and reflection.

The Liturgy and Time. Irenee Dalmais, OP. Collegeville, Liturgical Press, 1986.

The Liturgy of the Hours: Its History and Importance as the Communal Prayer of the Church after the Liturgical Reform of Vatican II. Dominic Scotto. Petersham, St. Bede's Press, 1986.

The Liturgy of the Hours in East and West: Second Revised Edition. Robert Taft, SJ: Liturgical Press. ISBN: 0-8146-1705-1

FDLC, Liturgy of the Hours

Peters, Bosco, Liturgy of the Hours (ecumenical)

Looking again at the Question of the Liturgy with Cardinal Ratzinger. Alcuin Reid, OSB [editor]. St. Michael's Abbey Press. ISBN 0 907077 43 9

This book traces the history of the Liturgy of the Hours from its beginnings to the present.

The Monastic Hours. Anne M. Field, OSB [Editor]. Liturgical Press, ISBN 0-8146-2330-1.

This is actually two documents bound into one volume: Directory for the Celebration of the Work of God and Directive Norms for the Celebration of the Liturgy of the Hours. These two documents are an accessible aid for both monastics and oblates, allowing for greater understanding of the significance of the Hours.

Morning and Evening: A Parish Celebration. Joyce Ann Zimmerman: Chicago: Liturgy Training Publications, 1996.

Christ in the Desert Monastery, The Opus Dei, or "Work of God".

Praise of Glory. Edward Ingram Watkin. London: Sheed and Ward, 1943

Praying the Breviary. London: Challoner, 1960

Preparing Morning and Evening Prayer. James Richards: Liturgical Press. ISBN: 0-8146-2516-9

This book gives a short introduction to these two great "Hinge Prayers" of the Divine Office.

The Organic Development of the Liturgy: The Principles of Liturgical Reform and Their Relation to the Twentieth Century Liturgical Movement Prior to the Second Vatican Council. Dom Alcuin Reid, OSB. St. Michael's Abbey Press. ISBN 0 907077 43 9

the Priest's Canonical Prayer. St. Louis: B. Herder, 1919

The Roman Breviary: A Critical and Historical Review with Copious Classified Extracts. Charles Hastings Collette. London: W H Allen, 1880

School of Prayer: An Introduction to the Divine Office for All Christians. John Brook (1992). Liturgical Press. ISBN: 0814620280

This is a pocket-sized book that gives an overview of the Hours.

The Sacrifice of Praise: an Introduction to the Meaning and Use of the Divine Office. London, Longmans, 1957.

~~*~~

Byzantine Studies

Historical Background

Bernhard, L. Athosmönchtom und Liturgie, Liturgie und Möonchtum 22 (1958, 59 - 76.

Chitty, D. The Desert A City. An Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire. (Oxford, 1966; Reprinted by St. Vladimir's Seminary Press, Crestwood N. Y. 1978)

De Stoop, E. Vie D'Alexandre L'acémète, texte Grec et traduction Latine, PO 6.

Doens, I. Nicon de la Montagne Noire.Byz 24 (1954) 131 - 140.

Egender, N. Byzantinische Liturgie und Orientalisches Mönchtum, Erbe und Auftrag 35 (1959), 267 - 275.

Ehrhard, A. Das Griechische Kloster Mâr-Saba in Palästina: Seine Geschichte und seine literarischen Denkmäler, Römische Quarialschrift 7 (1893) 32 - 79.

Festugière, J. Les Moines de l'Orient, II: Les Moines de la région de Constantinople. Vols 1 - 3. (Paris 1961 - 1963)

Frazee, C. St. Theodore of Studios and Ninth Century Monasticism in Constantinople, Studia Monastica 23 (1981) 27 - 58.

Grumel, V. Acémètes DSp I 169 - 175.

Heppel, M. The "Paterikon of the Kiev Monastery of Caves" as a source for Monastic Life in Pre-Mongolian Russia (Dissertation, University of London 1954).

Janin, R. La Géographie Ecclésiastique De l'Empire Byzantin. Ie Partie: Le siège de Constantinople et le Patriarchai oecuménique, Vol 3: Les églises et le monastères. Paris, 1969).

Ibid., Le Monachisme Byzantin au Moyen-âge, commende et typica (X-XIV Siecle), REByz 22 (1964) 5-44.

Ibid., Les églises et le Monastères des Grands Centres Byzantins (Bythinie, Hellespont, Latros, Galèsios, Trébizonde, Athènes, Thessalonique). Paris, 1975.

Leroy, J. La Conversion de S. Athanase l'Athonite à l'Idéal cénobitique et l'influence studite, in Le Millénaire du Mont Athos, 963-1963. Études et Mélanges. (Chevetogne 1963) Vol 1 101-120.

Ibid., La Réform Studite, in Il Monachesimo Orientale (= OCA 153, Rome 1958) 215-233.

Ibid., La Vie Quotidienne du moines studite,Irén 27 (1954) 21-50.

Ibid., L'influence de S. Basile sur la réforme studite d'après les Catéchèses. Irén 52 (1979) 491-506.

Ibid., Studitisches Mönchtum. Spiritualität und Lebensform (Geist und leben der Ostkirche, Bd 4. Graz/Vienna/Cologne 1969).

Marin, E. Acémètes, DTC I, 304-308.

Ibid., Les Moines de Constantinople depuis la fondation de la ville jusqu'à mort de Photius (330-898) (Paris 1897).

Minisci, T. Riflesi Studitani de Monachesimoitalo-greco, in Il Monachesimo Orientale (OCA 153, Rome 1958) 215-233

Papachryssanthou, D. La Vie Monastique dans les campagnes Byzantine du VIIe au IXe siècle, Ermitages, Groupes, Communautès. Byz 43 (1973).

Pargoire, J. Le Début du Monachisme à Constantinople, Revue et Questiones Historiques 65 (1899) 67-143.

Ibid., un mot sur les Acémètes, EO 2 (1898-1899) 304-308, 365-372.

Ibid., Acémètes. DACL I, (308-327).

Vailhè, S. Acémètes. DHGE I, 274-282.

Ibid., Le Monastère de S Sabas. EO 2, (1898-1899), 332-341; 3 (1899-1900) 12-28, 168-177.

Ibid., Les écrivains de Mar-Saba. EO 2 (1898) 1-11, 33-47.

The Typicon

Arranz, M. Le Typicon du Monastère du Saint Sauveur à Messine, Codex Messinensis gr. 115 AD 1131 Rome, 1969.

Baumstark, A. Das Typicon der Patmos-Handschrift 266 und die Altkonstantipolitanische Gottesdienstordnung, Jarbuch für Liturgiewittenschaft 6 (1926), 98-111.

Delehaye, H. Synaxaires Byzantins, ménologes typica, (London 1977).

De Meester, P. Les Typiques de Fondation, RSBN 6 (1940), 489-508.

Dujcev, I. Il Tipico del Monastero di S. Giovanni Nell'isola di Pantelleria, Bollettino della Badia Greca di Grottajerata, n. s. 25 (1971) 3-17.

Grumel, V. Le Typicon de la Grand Église D'après le Manuscrit de Sainte-Croix AB 85 (1967) 45-57.

Korolevskij, C. Il Rito Italo-Byzantino Dei Secoli X-XIV

Mateos, J. Le Typicon de la Grande Église, 2 Vols. (=OCA 165-166 Rome 1962-1963).

Minisci, T. I Typica Liturgica dell'Italia Bizantina, Bollettino della Badia Greca di Grottaferrata,n. s. 7 (1953) 97-104.

Petras, D. The Typicon of the Patriarch Alexis the Studite: Novgorod-St.Sophia 1136. Dissertation, Pontifical Oriental Institute, Rome, 1982.

Rougeris, P. Ricerca Bibliografica sui Typica italo-greci, Bollettino della Badia di Grottaferrata. n.s. 27 (1973) 11-42.

Schmemann, A. Introduction to Liturgical Theology (New York, 1966).

Toscani, T. Ad Typica Graecorum ac Praesertim ad Typicum Cryptoferratense S. Bartolomei Abbatis Animadversiones (Rome, 1844).

The Byzantine Office, its history, horology, and psalmody.

Arranz, M. La Liturgie des Heures selon L'anciene Euchalogue Byzantin, in: Eulogia Misc. Liturgica (Analectica Liturgica 2, Studia Anselmiana 68 Rome, 1979) 1 - 19.

Arranz, M. Le Sacerdoce Ministériel dans les prières secrètes des vépres et des matines byzantines, Euntes docete 24 (1971) 186-219.

Arranz, M. Le Grandes Étape de la Liturgie Byzantine: Palestine-Byzance-Russie, Essai D'aperçu Historique, in: Liturgie de L'église Particulière et Liturgie des L'église Universelle (Bibliotheca EL Subsidia 7, Rome, 1976) 43-72

Arranz, M. Les Prières Presbytérales et la "Pannychis" de L'anciene Euchologe Byzantine et la "Pannykhida" des défunts, OCP 40 (1974), 314-343; 41 (1975), 119-139.

Arranz, M. Les Prières Presbytérales de la Tritoekhtî de L'anciene Euchologe Byzantin. OCP 43 (1977)70-93, 335-354.

Arranz, M. Les Prières Presbytérales les Matines Byzantines. OCP 37 (1971), 406-438; 38 (1972), 64-115.

Arranz, M. Les Prières Presbytérales des Petites Heures dans L'ancien Euchologue Byzantin, OCP 39 (1973) 29-82.

Arranz, M. Les Prières Sacerdotales des Vépres Byzantines, OCP 39 (1973), 29-82.

Arranz, M. L'office de L'Asmatikos Hesperinos ("Vépres chantées") de L'ancien Euchologe Byzantin, OCP 44 (1978), 107-130; 301-412.

Arranz, M. L'office de L'Asmatikos Orthros ("Matines Chantées"), OCP 47 (1981) 122-157.

Arranz, M. L'office de la veillée nocturn dans l'Église Grecque et dans lÉglise Russe, OCP 42 (1976) 117-155; 402-425.

Arranz, M. The Office of the All-night Vigil in the Greek Church and in the Russian Church. St. Vladimir's Theological Quarterly, 24 (1980) 83-113, 160-195. (This is a Translation of the Previous Title by N. D. Uspensky)

Baumstark, A. Palästinisches Erbe im Byzantinischen und Koptischen Horologion, RSBN 6, (1940) 463-469.

Bernhard, L. Der Ausfall der 2. Ode im Byzantinischen Neunodenkanon, in Heuresis. Festeschrift für Rohracher (Saltzburg, 1969) 91-101.

Black, M. A Christian Palestinian Syriac Horologion, (Berlin MS. Or. Oct. 1919) (Texts and Studies 1, Cambridge 1954).

Cassien-Botte, La Prière Des Heures (Lex Orandi 35, Paris, 1963).

Coutourier, A. Cours Liturgie greque-melkite, Jerusalem/Paris, 1914.

Darrouzès, J. Sainte-Sophie de Thessalonique D'Après un rituel, REB 34 (1976) 45-78.

Hannick, C. Étude sur L'akolouthia asmatiké (avec quatre figures) Jahrbuch der österrichischen Byzantinistik, 19 (1970), 243-260.

Korolevskij, C. La Codification de l'office Byzantin. Les Essais dans le passé. OCP 19 (1953) 25-58.

Leeb, H. Die Gesäng im Gemeindegottesdienst von Jerusalem (vom 5 bis 8. Jahrlhundert) (Wiener Bieträge zur Theologie 28, Vienna 1979).

Leroy, J. Le cursus canonique chez S. Théodore Studite EL 68 (1954) 5-19.

Longo, A. Il Testo Integrale della <> attraverso le <> di Nicone, RSBN 12-13 (1965-1966) 223-267.

Mateos J. La Psalmodie dans le rite Byzantin, POC 15, (1965) 107-176 (Reprinted in OCA 191, 7-26).

Mateos J. La Psalmodie variable dans le rite Byzantin, Soccietas Academica Dacoromana, Acta Philosophica et Theologica 2, (Rome, 1964) 327-339

Mateos J. La Synaxe Monastique des Vêpres Byzantines, OCP 36 (1970), 248-272.

Mateos J. La Vigil Cathédrale Chez Égérie OCP 27, (1961), 281-312.

Mateos J. L'Office Monastique à la fin du IVe Siècle: Antioche, Palestine, Cappadoce, OC 47 (1963), 53-88.

Mateos J. Office de Minuit et Office du Matin Chez S. Athanase, OCP 28 (1962), 173-180.

Mateos J. Prières Initiales Fixe des Offices Syrian, Maronite, et Byzamtin, OS 11 (1966)n 488-498.

Mateos J. Quelques Anciens Documents sur l'Office du Soir, OCP 35 (1969), 347-374.

Mateos J. Quelques Problèms de l'Orthros Byzantin, POC 11 (1961), 17-35, 201-220.

Mateos J. The Morning and Evening Office, Worship 42 (1968), 31-47.

Mateos J. The Origins of the Divine Office, Worship 41 (1967), 477-485.

Mateos J. Un Horologion inédit de S. Sabas, (ST 233, Vatican 1964) 47-76.

Palachkovsky, V. L'economie du Salut dans l'Office Divin Byzantin EL 94 (1980), 311-322.

Palachkovsky, V. S. Thèodore le Confesseur et l'Office Choral, Studia Patristica 13/2 (TU 116, Berlin 1975), 387-390.

Pétridès, S. Apodeipnon, DACL I, 2582-2589.

Raes, A. Les Complies Dans le Rites Orientaux, OCP 17 (1951) 133-135.

Raes, A. Mote Sur les Anciens Matines, Byzantines et Arméniennes, OCP 19 (1953) 205-210.

Salaville, S. De Breviario Conficiendo ad Byzantinum Ritum Accomodatio, Acta Academiae Velehradensis 12, (1934), 124-134.

Strunk, O. The Byzantine Office at Hagia Sophia, DOP 9-10 (1956) 175-202.

Taft, R. "Evening Thanks". Toward a Theology of Vespers, Diakonia 13, (1978) 27-50.

Von Gardner, J. Russian Church Singing, Volume 1. Orthodox Worship and Hymnography (New York, 1980).

Williams, E. V. John Koukouzeles' Reform of Byzantine Chanting for Great Vespers in the Fourteenth Century (Dissertation, Yale University, 1968).

Winkler, G. Über die Kathedralvesper in den Vershiedenen Riten des Ostens und Westens, ALW 16 (1974) 53-102.

The Proper of the Office

Analectica Hymnica e Codicibus Eruta Italiae inferioris, I Schirò consilio et ductu edita, 12 vols, (Rome, 1966-1980).

Baumstark, A. Die Idiomelien der ByzantinischenKarfrietagshorenin Syrischer Überlieferung, OC Ser. 3. 3-4 (1930), 232-247.

Bertonière, G. The Historical Development of the Easter Vigil and Related Services in the Greek Church (OCA 193, Rome, 1972).

Bonnet, G. La Mystagogie de Tempes Liturgiques dans le Triodion (Dissertation, Sorbonne, 1978).

Calì, L. Le Ipakoè dell'octoichos Bizantino, Bolletino della Badia Greca di Grottaferrata, 19 (1965), 161-174.

Cappuyns, N. Le Triodion. Ètude Historique sur sa Constitution et sa Formation, (Dissertation, Pontifical Oriental Institute, Rome, 1935).

Clément, O. Notes sur le Grand Canonde S. André de Crete. Contacts, 32 (1980), 206-234, 294-330.

Di Salvo, B. Considerazioni subli Sticherà del Vespero e delle Laude dell'októechos Byzantino della Domenica, OCP 33 (1967) 161-175.

Emereau, C. Hymnographi Byzantini EO 21, (1922) 258-279; 22 (1923), 11-25, 419-439; 23 (1924), 195-200, 275-285, 407-414; 24 (1925) 163-179; 25 (1926) 177-184.

Follieri, E. Initia Hymnorum Ecclesiae Graecae, 5 Volumes (Vatican, 1960-1966).

Gaïsser, H. Les Heirmoi des Pâques dans L'Office Grec., Étude Rhythmique et Musicale, OC 3 (1903) 416-510.

Grosdidier de Matons, J. Kontakion et Canon. Pété Populaire et Liturgie

Grosdidier de Matons, J. Romanos le Mélode et les origines de le poésiereligeous à byzance, (Paris, 1977).

Grosdidier de Matons, J. Romanos le Mélode, Hymns Tomes 1-5, (SC 90,110, 114, 128, 283, Paros 1964-1981).

Hannick, C. Studien zu den Anastasima in den Sinaitischen Handschriften, (Dissertation, Vienna, 1969).

Hussmann, H. Hymnus und Troparion. Studien zur Geschichte der Musicalischen Gattungen und Horologion und Tropologion, in Jahrbuch des Staatlichen Institutes für Musikforschung Preussischer Kulturbesitz (Berlin 1971)

Jammers, E. Der Kanon des Johannes Damascenus für den Ostersonntag, in Polychronion, Festxhrift P. Dölger, (Heidelberg, 1967) 266-286.

Kniazeff, A. La théotokos dans les Offices Byzantin du Temps Pascal, Irén 34 (1961), 21-44.

Korolevskij, C. Lédition romaine des ménées grecques, Bolletino della Badia Greca Grottaferrata, n. s. 3 (1949) 30-40, 153-162, 225-247; 4 (1950)15-16.

Krumbacher, K. Geschichte der Byzantinischen Literatur, (Munich, 1897).

Pitra, J. B. Hymnographie de L'Église Grecque, Rome, 1867.

Quirini, A. M. De Hymnis Quadragesimalibus Graecorum eorumque Auctoribus, Venice, 1756.

Quirini, A. M. Officium Quadragesimale Recognitum, et Castigatum ad Fidem Praestantissimi Codicis Barberini, in Latinum Sermonem Conversum, atque Diatribis Illustratum, Rome, 1721.

Strunk, O. The Antiphons of the Oktoechos, Journal of the American Musicological Society, 13 (1960) 50-67.

Tardo, L. L'ottoeco nei Mss. Melurgici, Bolletino della Badia Greca di Grottaferrata n. s. 26 (1972) 3-30.

Tillyard, H. J. W. The Hymns of the Octoechus, Parts I-II (Monumenta Musicae Byzantinae, Transcripta 3 and 5, Copenhagen 1940, 1949).

Tillyard, H. J. W. The Hymns of the Pentecostarium (Monumenta Musicae Byzantinae, Transcripta 7 Copenhagen 1960).

Tomadakis, E. Un Problema di Innografia Bizantina: il Rimaneggiamento dei testi , Bollettino della Badia Greca di Grottaferrata n. s. 26 (1972) 3-30.

Scripture Lessons

Barrois G. Scripture Readings in Orthodox Worship

Hoeg. C; Zuntz, G. Prophetologium (Monumenta Musicae Byzantinae, Lectionaria vol I. fasc 1-5. Copenhagen 1959-1962).

Kniazeff, A. La Lecture de l'Ancien et du Nouveau Testament dans le Rit Byzantin, in Cassien-Botte, La priére des Heures (Lex Orandi Paris 1963) 201-251.

Rahlfs, A. Die Alttestementlichen Lektionen der Griechischen Kirche Nachrichten von der kgl. Gesellschaft der Wiss. zu Göttingen, Phil. -Hist. Klasse (Göttingen 1915).

Zerfaß, R. Die Schriftlesung im Kathedraloffizium Jerusalems (LQF 48, 1948).

Translations into English

Horologion, Franciscan Edition (New Canaan, Conn. 1967).

Mother Katherine, Canons of Sunday Matins, Part I, Tones 1-4; Part II, Tones 5-8 (Normandby, Whitby, North Yorkshire, Greek Orthodox Monastery of the Assumption, 1982).

Kovalchuk, F. S. Abridged Tipicon (Youngstown, ohio 1974).

Mother Mary, K. Ware The Festal Menaion (London 1969, 1977).

Mother Mary, K. Ware The Lenten Triodion (London and Boston 1978).

Nassar, S. Book of Divine Prayers and Services of the Catholic Orthodox Church of Christ (New York 1938 and Later Editions).

Orloff, N. Octoechos (London 1898).

Orloff, N. The Ferial Menaion (London 1900).

Orloff, N. The General Menaion (London 1897).

These three titles have been reprinted by AMS Press of New York City.

A Prayerbook (New Skete, Cambridge N. Y. 1976)

Raya, J; De Vinck, J. Byzantine Daily worship (Allendale N. J. 1969).

Contact us!

2008-07-22T18:34:00.005+01:00

This website is currently run by Mark, a layman from Scotland, with aspirations to the Roman Catholic priesthood.

I hope the pages presented here go some way to helping to explain the celebration of the Liturgy of the Hours, however I would also be deeply honoured to personally assist those starting out with the Breviary (tip: even if you want to use the older books, start out with Christian Prayer and learn the structure one "Hour" at a time).

If someone wants to learn a particular Hour for a particular day, then I would gladly go over it as an example/tutorial (e.g. suggest "please tell us where to find all the material for Morning Prayer on Wednesday 19 December").

Comments, suggestions and other feedback -- even constructive criticism -- are all welcome, and encouraged. Please leave a comment on this blog to contact Mark, the author.