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This article refers to the as a specific once contained within what was called the Roman Bre- manifestation of the public of the Roman of viary, is in its present form found in what in English edi- the . For its application in other liturgi- tions is called either The Liturgy of the Hours (arranged in cal of the and in other communions, four volumes) or The Divine Office (in three volumes).[7] see . In Greek the corresponding services are found in the The Liturgy of the Hours (: Liturgia Horarum) Ὡρολόγιον (), meaning of Hours. Within , the Liturgy of the Hours is con- tained within the book of Daily Prayer of Common Wor- ship and the , as well as in the Anglican . Within , it is contained within the liturgical used by the various Lutheran church bodies, such as the Lutheran Church Missouri Synod, and the Evangelical Lutheran Church in Amer- ica. The primary worship resources in these churches in- clude Lutheran Worship, the Lutheran Book of Worship, and Evangelical Lutheran Worship. Other names for the Liturgy of the Hours within the in- clude Diurnal and Nocturnal Office, Ecclesiastical Office, Cursus ecclesiasticus, or simply cursus.[2]

Benedictine singing , which is part of the Liturgy of the Hours. 1 Origins

or Divine Office (Latin: Officium Divinum) or Work of The early Christians continued the Jewish practice of God (Latin: ) or canonical hours, often re- reciting at certain hours of the day or night. In the ferred to as the Breviary, is the official set of prayers are found expressions like “in the morning I offer “marking the hours of each day and sanctifying the day you my prayer"; “At midnight I will rise and thank you” with prayer”.[1] It consists primarily of psalms supple- ; “Evening, morning and at noon I will cry and lament"; mented by , and other prayers. Together “Seven times a day I praise you”. The Apostles observed with the , it constitutes the official public prayer life the Jewish custom of praying at the third, sixth and ninth of the Church. The Liturgy of the Hours also forms the and at midnight (Acts 10:3, 9; 16:25; etc.). basis of prayer within Christian .[2] The of that time consisted of almost Celebration of the Liturgy of the Hours is an obligation the same elements as the Jewish: recital or chanting of undertaken by and intending to become psalms, of the , to which were soon priests, while deacons intending to remain deacons are added readings of the , Acts, and , and obliged to recite only a part.[3][4] The constitutions of .[8] Other elements were added later in the course religious institutes generally oblige their members to cel- of the centuries. ebrate at least parts and in some cases to do so jointly (“in ”).[5] The are under no public obligation to do so, but may oblige themselves to do so by personal vow, and “are encouraged to recite the divine office, either with 2 Canonical hours the priests, or among themselves, or even individually”.[6] The Liturgy of the Hours, along with the , has 2.1 Traditional formed part of the Church’s public worship from the ear- liest times. Christians of both Eastern and Western tradi- By the end of the 5th century, the Liturgy of the tions (including the , Eastern Orthodox, Hours was composed of seven offices. Of these seven, Oriental Orthodox, Anglican, and Lutheran churches) seems to have been the last to appear, because celebrate the Liturgy of the Hours under various names. the 4th century VIII iv 34 do Within Roman Catholicism, the Liturgy of the Hours, not mention it in the exhortation “Offer up your prayers

1 2 2 CANONICAL HOURS in the morning, at the third hour, the sixth, the ninth, • Vespers or Evening Prayer — major hour the evening, and at cock-crowing”.[9] An eighth office, , was added by in the 6th cen- • Compline or Night Prayer tury. These eight are known by the following names, which do not reflect the times of the day at which in All hours, including the minor hours, start with the the second millennium they were traditionally recited, as versicle from Ps 70 (69) v. 2[13] (as do all offices in the shown by the use of the word “noon”, derived from Latin traditional Breviary except and Compline): “V. (hora) nona,[10][11] to mean midday, not 3 in the after- Deus, in adiutorium meum intende. R. Domine, ad adi- noon: uvandum me festina” (God, come to my assistance; Lord, make haste to help me), followed by the . The • Matins (during the night, at midnight with some); verse is omitted if the hour begins with the also called or or, in monastic usage, ( or Office of Reading). The Invitatory is the intro- the Night Office duction to the first hour said on the current day, whether it be the Office of Readings or Morning Prayer. • Lauds or Prayer (at Dawn, or 3 a.m.) The opening is followed by a . The hymn is followed • Prime or Early Morning Prayer (First Hour = ap- by psalmody. The psalmody is followed by a scripture proximately 6 a.m.) reading. The reading is called a chapter (capitulum) if it is short, or a lesson (lectio) if it is long. • or Mid-Morning Prayer (Third Hour = ap- The reading is followed by a versicle. The hour is closed proximately 9 a.m.) by an oration followed by a concluding versicle. Other • or Midday Prayer (Sixth Hour = approximately components are included depending on the exact type of 12 noon) hour being celebrated. In each office, the psalms and can- ticle are framed by , and each concludes with • None or Mid-Afternoon Prayer (Ninth Hour = ap- the traditional Catholic doxology. proximately 3 p.m.)

• Vespers or Evening Prayer (“at the lighting of the 2.2.1 Major hours lamps”, generally at 6 p.m.) The major hours consist of the Office of Readings, Morn- • Compline or Night Prayer (before retiring, generally ing (or Lauds) and Evening Prayer (or Vespers). at 9 p.m.) The Office of Readings consists of: This arrangement of the Liturgy of the Hours is attributed to Benedict. However, it is found in Saint John Cas- • opening versicle or invitatory sian's Institutes and Conferences,[12] which describe the • monastic practices of the of Egypt. a hymn • one or two long psalms divided into three parts

2.2 Liturgy of the Hours of Paul VI • a long passage from scripture, usually arranged so that in any one week, all the readings come from the After the , Paul VI promul- same text gated a new Roman Breviary, commonly referred to as “Liturgy of the Hours”. The structure of the offices, the • a long hagiographical passage, such as an account of distribution of psalms, and the prayers themselves were a saint's martyrdom, or a theological treatise com- modified. Prime was suppressed entirely. In short, the menting on some aspect of the scriptural reading, or burden was lessened. “Major” and “minor” hours were a passage from the documents of the Second Vatican defined: Council

• on nights preceding Sundays and feast days, the of- • The Officium lectionis, or Office of Readings, (for- fice may be expanded to a by inserting three Old merly Matins) — major hour Testament canticles and a reading from the gospels • Lauds or Morning Prayer — major hour • the hymn (on Sundays, , and • Daytime Prayer, which can be one or all of: feasts, except in )

• Terce or Mid-Morning Prayer • the concluding prayer • Sext or Midday Prayer • a short concluding verse (especially when prayed in • None or Mid-Afternoon Prayer groups) 3

The character of Morning Prayer is that of praise; of Night prayer has the character of preparing the soul for Evening Prayer, that of thanksgiving. Both follow a sim- its passage to eternal life: ilar format: • opening versicle • opening versicle or (for morning prayer) the invita- tory • an examination of conscience • a hymn, composed by the Church • a hymn

• two psalms, or parts of psalms with a scriptural can- • a psalm, or two short psalms; The psalms of Sun- ticle. At Morning Prayer, this consists of a psalm of day – Psalm 90/91 or 4 & 133/134 – may always be praise, a from the Old Testament, followed used as an alternative to the psalm(s) appointed on by another psalm. At Evening Prayer this consists of weekdays two psalms, or one psalm divided into two parts, and a scriptural canticle taken from the . • a short reading from scripture • a short passage from scripture • the In manus tuas, Domine (Into Your Hands, Lord) • a responsory, typically a verse of scripture, but sometimes liturgical poetry • the Canticle of Simeon, , from the of Luke, framed by the Salva nos • a canticle taken from of Luke: the (Save us Lord) Canticle of Zechariah (Benedictus) for morning prayer, and the Canticle of Mary (Magnificat) for • a concluding prayer evening prayer • a short (noctem quietam et finem perfectum • intercessions, composed by the Church concedat nobis dominus omnipotens. Amen.)

• the Lord’s Prayer • Marian antiphon without versicle and concluding • the concluding prayer, composed by the Church prayer; either one of the four traditional seasonal an- tiphons, or Sub Tuum, or another antiphon approved • a blessing given by the or leading by the local ; the Morning or Evening Prayer, or in the absence of is always used in . and in individual recitation, a short conclud- ing versicle. 3 Usage 2.2.2 Minor hours An Invitatory precedes the canonical hours of the day be- The daytime hours follow a simpler format, like a very ginning with the versicle “Lord, open my lips. And my compact form of the Office of Readings: mouth will proclaim your praise” (Ps 50/51 v.17), and continuing with an antiphon and the Invitatory Psalm, • opening versicle usually Psalm 94/95 . • a hymn All psalms and canticles are accompanied by antiphons. Unless the Invitatory is used, each Hour begins with the • three short psalms, or, three pieces of longer psalms; versicle “God, come to my assistance. Lord, make haste in the daytime hours when only one is said it fol- to help me” (Ps 69/70 v.2), followed by a hymn. Each lows a variable psalmody which usually opens with Hour concludes with a prayer followed by a short versicle part of the longest psalm, psalm 118/119, when all and response. three are said this psalmody is used at one of the hours, while the other two follow the complemen- Matins or the Office of Readings is the longest hour. Be- tary psalmody which consists of 119/120–121/122 fore Pope St. Pius X’s reform, it involved the recitation at Terce, 122/123–124/125 at Sext and 125/126– of 18 psalms on Sundays and 12 on ferial days. Pope 127/128 at None Pius X reduced this to 9 psalms or portions of psalms, still arranged in three “nocturns”, each set of three psalms • a very short passage of scripture, followed by a re- followed by three short readings, usually three consecu- sponsorial verse tive sections from the same text. Pope Paul VI’s reform • the concluding prayer reduced the number of psalms or portions of psalms to three, and the readings to two, but lengthened these. On • a short concluding verse (V. feast days the Te Deum is sung or recited before the con- R. ) cluding prayer. 4 4 BOOKS USED

After St. Pius X’s reform, Lauds was reduced to four Using language very similar to that in the bull Quo pri- psalms or portions of psalms and an Old Testament can- mum, with which he promulgated the – regard- ticle, putting an end to the custom of adding the last three ing, for instance, the perpetual force of its provisions psalms of the (148–150) at the end of Lauds every – he made it obligatory to use the promulgated text day. The number of psalms or portions of psalms is now everywhere.[15] reduced to two, together with one Old Testament canti- He totally prohibited adding or omitting anything: “No cle chosen from a wider range than before. After these one whosoever is permitted to alter this letter or heed- there is a short reading and response and the singing or lessly to venture to go contrary to this notice of Our per- recitation of the Benedictus. mission, statute, ordinance, command, precept, grant, in- Vespers has a very similar structure, differing in that Pius dult declaration, will decree and prohibition. Should any- X assigned to it five psalms (now reduced to 2 psalms and one, however, presume to commit such an act, he should a New Testament canticle) and the Magnificat took the know that he will incur the wrath of Almighty God and place of the Benedictus. On some days in Pius X’s ar- of the Blessed Apostles Peter and Paul.”[15] rangement, but now always, there follow or inter- It is obvious that he did not thereby intend to bind his cessions. In the present arrangement, the Lord’s Prayer is successors. Pope Clement VIII made changes that he also recited before the concluding prayer. made obligatory on 10 May 1602, 34 years after Pius Terce, Sext and None have an identical structure, each V’s revision. Urban VIII made further changes, includ- with three psalms or portions of psalms. These are fol- ing “a profound alteration in the character of some of the lowed by a short reading from Scripture, once referred to hymns. Although some of them without doubt gained in as a “little chapter” (capitulum), and by a versicle and re- literary style, nevertheless, to the regret of many, they sponse. The Lesser Litany ( and the Lord’s Prayer) also lost something of their old charm of simplicity and of Pius X’s arrangement have now been omitted. fervour.”[16] For the profound revision of the book by Prime and Compline also were of similar structure, see Reform of the Roman Breviary by Pope Pius X. though different from Terce, Sext and None. Finally, a new revision was made by Pope Paul VI with his Laudis Canticum of 1 November 4 Books used 1970.[17] Many of the complicated rubrics (or instructions) that had In and , celebration of the Liturgy governed recitation of the Liturgy were clarified, and the of the Hours became more elaborate. Served by monks actual method of praying the office was made simpler. or canons, regular celebration required a Psalter for the Prime had already been abolished by the Second Vati- psalms, a for the Scripture readings, other can Council. Of the three intermediate Hours of Terce, books for hagiographical readings, a collectary for the Sext and None, only one was to be of strict obligation. orations, and also books such as the and the Recitation of the psalms and a much increased number responsoriary for the various chants. These were usually of canticles was spread over four weeks instead of one. of large size, to enable several monks to chant together “Three psalms (58, 83, and 109) have been omitted from from the same book. Smaller books called the psalter cycle because of their curses; in the same way, (a word that etymologically refers to a compendium or some verses have been omitted from certain psalms, as abridgment) were developed to indicate the format of the noted at the head of each. The reason for the omission is daily office and assist in identifying the texts to be chosen. a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testa- These developed into books that gave in abbreviated form ment, for example, Rv 6:10, and in no sense to encourage (because they omitted the chants) and in small lettering the use of curses.”[18] the whole of the texts, and so could be carried when travelling. Pope Innocent III made them official in the Two typical editions for celebrating the revised Liturgy , and the itinerant Franciscan adopted of the Hours (Liturgia Horarum) according to the Ro- the Breviarium Curiae and soon spread its use throughout man Rite have been published by . The current . By the 14th century, these breviaries contained typical for the Form of the Roman the entire text of the canonical hours. The invention of Rite is the Liturgia Horarum, editio altera, pro- made it possible to produce them in great num- mulgated in 1985 (printed between 1985 and 1987, and bers. reprinted in 2000). This uses the Latin for the readings, psalms and canticles rather than In its final session, the entrusted to the the Clementina. Pope the revision of the breviary.[14] With his Apostolic Constitution Quod a nobis of 9 July 1568, It has changed some of the readings and ac- promulgated an edition of the breviary, known as the cording to the Nova Vulgata, and it provided for the Bene- Roman Breviary, which he imposed in the same way in dictus and Magnificat on Sundays with three antiphons which, two years later, he imposed his . each that reflect the three-year cycle of Gospel readings. 5

Pope Urban VIII’s lamented alterations of the hymns are of Prime. undone. Verse numberings are added to the Psalms and the longer Scripture readings, while the Psalms are given both the numbering and (in parentheses) that 6 Historical development of the . And new texts, taken from the Missale Romanum, have been added in the appendix for solemn and the penitential acts. 6.1 and the early church Thus far, this second Latin typical edition has only been As is noted above, the canonical hours stemmed from translated in the Liturgy of the Hours for Africa. The . During the Babylonian Exile, when the earlier edition has appeared in two English , Temple was no longer in use, the first were one under the title “Liturgy of the Hours”, the other as established, and the services (at fixed hours of the day) “The Divine Office'". of readings, psalms, and hymns began to evolve. This “sacrifice of praise” began to be substituted for the sacrifices of animals. 5 Obligation of recitation By the time of the Roman Empire, the Jews (and even- tually early Christians) began to follow the Roman sys- In the Latin Rite of the Catholic Church, , priests, tem of conducting the business day in scheduling their and transitional deacons are obliged to recite the full se- times for prayer . In Roman cities, the in the quence of the hours each day, keeping as far as possible rang the beginning of the business day at about six o'clock to the true time of day, and using the text of the approved in the morning (Prime, the “first hour”), noted the day’s liturgical books that apply to them.[19][20] Permanent dea- progress by striking again at about nine o'clock in the cons are to do so to the extent determined by their morning (Terce, the “third hour”), tolled for the lunch Episcopal Conference.[20] Members of institutes of con- break at noon (Sext, the “sixth hour”), called the people secrated life and societies of apostolic life who are not back to work again at about three o'clock in the afternoon clerics and are therefore not subject to these obligations (None, the “ninth hour”), and rang the close of the busi- are bound according to the norm of their constitutions.[21] ness day at about six o'clock in the evening (the time for Members of such institutes and societies who are dea- evening prayer). cons, priests, or bishops, are bound by their obligation as The first miracle attributed to the Apostles, the healing of clergy, even if their institute or society makes less strict the crippled man on the temple steps, occurred because demands. Peter and John went to the Temple to pray (Acts 3:1). Latin clerics can lawfully fulfill their obligation to pray This was at the “ninth hour” of prayer (about 3 pm), the the Office using the edition of the Roman Breviary pro- time at which the “evening” sacrifice was celebrated in mulgated by John XXIII in 1962 rather than the cur- the Temple in the New Testament [Second Temple] pe- rently authorized edition of the Liturgy of the Hours.[22] riod. One of the defining moments of the early Church, While the 2007 Summorum Pontificum the decision to include among the community of states that communities belonging to institutes of reli- believers, arose from a vision Peter had while praying at gious life and societies of apostolic life require authoriza- noontime (Acts 10:9–49). This was at the “sixth hour,” tion only by their major superiors to use the 1962 edition the time of the Mussaf prayers associated with additional of the Roman Missal for their conventual or community sacrifices in the Temple on special days. Mass frequently, habitually or permanently;[23] it makes As began to separate from Judaism, the prac- no such statement regarding use of the 1962 Liturgy of tice of praying at fixed times continued. The early church the Hours, which however could be allowed by their con- was known to pray the Psalms (Acts 4:23–30), which has stitutions. remained a part of the canonical hours and all Christian Laity, especially if they are attached to religious insti- prayer since. By 60 AD, the , the oldest known tutes as lay or are involved in ministries of the liturgical manual for Christians, recommended disciples Church (, , extraordinary of Holy to pray the Lord’s Prayer three times a day; this practice , catechists, religious education directors or found its way into the canonical hours as well. Pliny the school principals, servers, those contemplating re- Younger (63 – ca. 113), who was not a Christian him- ligious life or the seminary), are strongly encouraged to self, mentions not only fixed times of prayer by believ- participate. ers, but also specific services—other than the Eucharist— The constitutions of some institutes of , in assigned to those times: “they met on a stated day before particular many congregations of Benedictine monks and it was light, and addressed a form of prayer to Christ, as , but also others, oblige them to follow an arrange- to a divinity ... after which it was their custom to sepa- rate, and then reassemble, to eat in common a harmless ment of the Psalter whereby all the psalms are recited in [24] the course of a single week, partly through an extension meal. .” of the Office of Readings, and by maintaining the Hour By the second and third centuries, such 6 7 SINCE THE COUNCIL OF TRENT

as , , and wrote 7 Roman Rite since the Council of of the practice of Morning and Evening Prayer, and of Trent the prayers at terce, sext, and none. The prayers could be prayed individually or in groups. By the third cen- tury, the Desert Fathers (the earliest monks), began to 7.1 Revision by Pope Pius V live out St. Paul’s command to “pray without ceasing” (I_Thessalonians 5:17) by having one group of monks The Council of Trent, in its final session on 4 Decem- pray one fixed-hour prayer while having another group ber 1563 entrusted the reform of the breviary to the then pray the next prayer. pope, Pius IV.[25] On 9 July 1568, Pope (Saint) Pius V, the successor to Pius IV who closed the Council of Trent, promulgated an edition, known as the Roman Breviary, 6.2 with his Apostolic Constitution Quod a nobis, imposing it in the same way in which, two years later, he imposed As the format of unbroken fixed-hour prayer developed in his Roman Missal and using language very similar to that the Christian monastic communities in the East and West, in the bull with which he promulgated the longer prayers soon grew, but the cycle of prayer became Missal, regarding. For instance, the perpetual force of its the norm in daily life in monasteries. By the fourth cen- provisions, the obligation to use the promulgated text in tury, the characteristics of the canonical hours more or all places, and the total prohibition of adding or omitting less took their present shape. For secular (non-monastic) anything, declaring in fact: “No one whosoever is permit- clergymen and lay people, the fixed-hour prayers were by ted to alter this letter or heedlessly to venture to go con- necessity much shorter. In many churches and trary to this notice of Our permission, statute, ordinance, staffed by monks, the form of the fixed-hour prayers was command, precept, grant, indult declaration, will decree a hybrid of secular and monastic practice. and prohibition. Should anyone, however, presume to In the East, the development of the Divine Services commit such an act, he should know that he will incur shifted from the area around to . the wrath of Almighty God and of the Blessed Apostles [15][26] In particular, St. (ca. 758 – ca. Peter and Paul.” 826) combined a number of influences from the Byzan- tine court ritual with monastic practices common in Asia Minor, and added thereto a number of hymns composed 7.2 Further revision before the Second by himself and his Joseph (see Typicon for fur- Vatican Council ther details). In the West, St. Benedict in his famous Rule modeled his Later altered the Roman Breviary of Pope Pius V. guidelines for the prayers on the customs of the basilicas Pope Clement VIII instituted obligatory changes on 10 of Rome. It was he who expounded the concept in Chris- May 1602, 34 years after Pius V’s revision. Pope Urban tian prayer of the inseparability of the spiritual life from VIII made further changes, including “a profound alter- the physical life. The began to call the ation in the character of some of the hymns. Although prayers the Opus Dei or “Work of God.” some of them without doubt gained in literary style, nev- ertheless, to the regret of many, they also lost something As the Divine Office grew more important in the life of of their old charm of simplicity and fervour.”[16] the Church, the rituals became more elaborate. Soon, praying the Office began to require various books, such Pope Pius XII allowed the use of a new of the as a psalter for the psalms, a lectionary to find the as- Psalms from the Hebrew and established a special com- signed Scripture reading for the day, a Bible to proclaim mission to study a general revision, concerning which all the reading, a for singing, etc. As grew the Catholic bishops were consulted in 1955. His suc- in the Middle Ages away from cathedrals and basilicas, a cessor, Pope John XXIII, implemented these revisions in more concise way of arranging the hours was needed. So, 1960. a sort of list developed called the Breviary, which gave the format of the daily office and the texts to be used. The spread of breviaries eventually reached Rome, where 7.3 Revision following the Second Vatican Pope Innocent III extended its use to the Roman Cu- Council ria. The sought a one- breviary for its friars to use during travels, so the order adopted the 7.3.1 Latin typical editions Breviarium Curiae, but substituting the Gallican Psalter for the Roman. The Franciscans gradually spread this Following the Second Vatican Council, the Catholic breviary throughout Europe. Pope Nicholas III would Church’s , hoping to restore their character then adopt the widely used Franciscan breviary to be the as the prayer of the entire Church, revised the liturgical breviary used in Rome. By the 14th century, the breviary book for the celebration of the Divine Office, and pub- contained the entire text of the canonical hours. lished it under the title “Liturgy of the Hours”. 7.3 Revision following the Second Vatican Council 7

The Council itself abolished the office of Prime, and en- The Divine Office was produced by a commission set up visioned a manner of distributing the psalms over a period by the Episcopal Conferences of Australia, and of more than 1 week.[27] In the succeeding revision, the , and . First published in 1974 by character of Matins was changed to an Office of Read- HarperCollins, this edition is the official English edition ings so that it could be used at any time of the day as for use in the of the above countries as well as an office of Scriptural and hagiographical readings. Fur- many other dioceses around the world, especially in Asian thermore, the period over which the Psalter is recited has and African countries. It is arranged in three volumes: been expanded from one week to four. The Latin hymns of the Roman Office were in many cases restored to the • Volume I: , & Weeks 1–9 of pre-Urban form, albeit several of them were shortened. the Year This new “Liturgy of the Hours” (Liturgia Horarum in • Volume II: Lent and Eastertide Latin) is published by Libreria Editrice Vaticana in four volumes, arranged according to the liturgical seasons of • Volume III: Weeks of the Church Year 6–34. the Church year. The psalms are taken (with slight adaptations) from the • Volume I: Advent & Christmastide 1963 , while the Scripture readings and non-Gospel canticles are taken from various versions of • Volume II: Lent, the Sacred Triduum & Eastertide the Bible, including the , the , the , the New En- • Volume III: Weeks 1 to 17 of the Year glish Bible and Ronald Knox’s Translation of the Vul- • Volume IV: Weeks 18 to 34 of the Year gate. Interestingly, some of the canticles taken from the Revised Standard Version were amended slightly to con- The current liturgical books for the celebration of the form the English text to the in The Divine Of- Liturgy of the Hours in Latin are those of the editio typ- fice. The intercessions, concluding prayers, antiphons, ica altera (second typical edition) promulgated in 1985 short responses, responsories, second readings in the Of- and re-issued, by the Vatican House – Libre- fice of Readings, Te Deum and Glory be to the Father are ria Editrice Vaticana, in 2000 and 2003. all translations approved by the Episcopal Conferences mentioned and confirmed by the in Decem- Midwest Theological Forum has published an edition ber 1973. The Gospel canticles (Benedictus, Magnificat, “iuxta typicam” with updating of the celebration of . Nunc Dimittis) are from the 1963 Grail Translation, but It is arranged in six volumes: an appendix at the end of the book gives the ELLC ver- sions of the Gospel canticles as alternatives.[28] • Volume I: Advent & Christmastide Collins also publishes shorter editions of The Divine Of- • Volume II: Lent, & the Sacred Triduum fice: • Volume III: Eastertide • Daily Prayer – comprising the complete Divine Of- • Volume IV: Weeks 1 to 14 of the Year fice, except for the Office of Readings (but the full Office of Readings are printed only for , • Volume V: Weeks 12 to 24 of the Year and ) • Volume VI: Weeks 21 to 34 of the Year • Morning & Evening Prayer – comprising the com- plete Morning, Evening and Night prayers from the Although most priests and other clerics in the Latin Divine Office Church now use the new Liturgy of the Hours, some (such • Shorter Morning & Evening Prayer – comprising the as those in the Priestly Fraternity of or similar Psalter for Morning, Evening and Night prayers and societies) continue to use the Breviary as revised by Pope a selection of texts from the liturgical seasons and Pius X, the latest edition of which was issued under Pope feasts. John XXIII. The motu proprio Summorum Pontificum in 2007 authorized every Latin Rite cleric to use this edi- tion to fulfill his canonical obligation to pray the Divine Between 2005 and 2006, Collins republished The Divine Office. An English/Latin parallel edition was published Office and its various shorter editions with a new cover by in April 2012. and revised Calendar of the Moveable Feasts. Besides these shorter editions of The Divine Office, there used to be A Shorter compris- 7.3.2 Official English translations ing the Psalter for the Middle Hours also published by Collins. The last known reprint year is 1986, but this edi- Three English translations are in use. tion is now out of print. In 2009, Prayer during the day The Divine Office (non-ICEL translation) was published by . 8 9 REFERENCES

Liturgy of the Hours (ICEL translation) • Canonical hours

The Liturgy of the Hours, produced by the International • Committee on English in the Liturgy, Inc. (ICEL), was first published in 1970 by Catholic Book Publishing Com- • Christian clergy pany in the USA. This edition is the official English edi- • tion for use in the USA, Canada and some other English- speaking dioceses. It is in four volumes, an arrangement • Mass identical to the original Latin typical edition. • The psalms are taken (slightly adapted) from the 1963 Grail Psalms, while the Scripture readings and non- • Horarium Gospel canticles are taken from the original 1970 first edition . The prayers and interces- sions are translated by the International Commission on English in the Liturgy (ICEL). The ELLC versions are 9 References used for items such as the Gospel canticles. An addi- tional feature are psalm prayers, which were ICEL’s orig- [1] United States Conference of Catholic Bishops. “Liturgy inal compositions, attached to the psalms. of the Hours”. Retrieved 19 January 2015. Shorter editions of the Liturgy of the Hours are also avail- [2] “Divine Office”. . able from various publishers: Christian Prayer (Daugh- [3] McNamara, Edward. “What Should Be Prayed in the ters of St Paul and Catholic Book Publishing Com- Liturgy of the Hours”. Eternal Word Television Network. pany), Shorter Christian Prayer (Catholic Book Publish- Retrieved 19 January 2015. ing Company) and Daytime Prayer (Catholic Book Pub- lishing Company). In 2007, Liturgy Training Publica- [4] Code of Law, canon 276 §2 3º tions released the Mundelein Psalter, containing Morning, [5] “Constitution on the Sacred Liturgy”. The Holy See -- Evening and Night Prayers and the Office for the Dead, Documents of Vatican II. The Holy See. Retrieved 19 Jan- with the 1963 Grail translation of the Psalms set to spe- uary 2015. |first1= missing |last1= in Authors list (help) cially composed chant, and with hymns translated from the hymns of the Latin Liturgia Horarum. [6] “Catechism of the Catholic Church, 1175”. Vatican.va. Retrieved 19 January 2015. The Divine Office and the Liturgy of the Hours editions are both based on the Latin 1971 editio typica. [7] “Liturgy of the Hours / Divine Office / Breviary”. Ewtn.com. Retrieved 2013-11-27. Liturgy of the Hours (ICEL/African translation) In 2009, on the occasion of the Synod of African Bishops [8] , The Crucified Rabbi: Judaism and the in Rome, the Catholic Church in Africa, through Paulines Origins of the Catholic Christianity, Saint John Press, 2009 ISBN 978-0-578-03834-6 pages 133–5. Publications Africa, published a new English edition of the Liturgy of the Hours based on the Liturgia Horarum, [9] “Constitutions of the Holy Apostles”. Ccel.org. 2005-06- editio typica altera. The antiphons and orations in this edi- 01. Retrieved 2013-11-27. tion are taken from ICEL’s 1975 translation of the Liturgy of the Hours, with independent translations for the offices [10] Online Etymological Dictionary for the new saints added to the [11] Maeve Maddox, “Why 'Noon' is no longer the 'Ninth as well as the Benedictus and Magnificat antiphons for the Hour'" 3-year cycle on Sundays added in the Liturgia Horarum, editio typica altera. [12] “”. Catholic Encyclopedia. The Psalms are taken from the Revised Grail Psalter with [13] “Nova Vulgata, Psalmus 70 (69)". Vatican.va. Retrieved the rest of the biblical texts taken from the New American 2013-11-27. Bible. To-date, this is the only official English edition of [14] “Chapter XXI”. History.hanover.edu. Retrieved 2013- the Office that is based on the Liturgia Horarum, editio 11-27. typica altera. [15] “In Defense of the Pauline Mass”. Matt1618.freeyellow.com. Retrieved 2013-11-27.

8 See also [16] Breviary in Catholic Encyclopedia. The article also spoke of “blemishes which disfigure this book.” • [17] “Laudis Canticum”. Adoremus.org. Retrieved 2013-11- • 27.

• Breviary [18] General Instruction of the Liturgy of the Hours, 131 9

[19] General Instruction of the Liturgy of the Hours, 29]

[20] canon 276 §2 3² of the Code of Canon Law

[21] canon 1174 §1 of the Code of Canon Law

[22] Motu proprio Summorum Pontificum, Article 9 §3

[23] Motu proprio Summorum Pontificum, Article 3

[24] , Epistulae, Book X, Letter xcvii.

[25] Council of Trent, Decree on , Chapter XXI

[26] I.e., the standard formula used at the conclusion of papal bulls until quite recent centuries.

[27] Art 91. So that it may really be possible in practice to observe the course of the hours proposed in Art. 89, the psalms are no longer to be dis- tributed throughout one week, but through some longer period of time.

[28] “Adoremus Bulletin, April 1999”. Adoremus.org. 2010- 10-25. Retrieved 2013-11-27.

10 External links

• “General Instruction” from the Breviary

• The Divine Office: A Study of the Roman Breviary by the Rev. E.J. Quigley

• EWTN article on the Liturgy of the Hours / Divine Office / Breviary

• Discovering Prayer: How to Pray the Liturgy of the Hours by Seth H. Murray (also available with audio samples)

• Breviary Timeline – A timeline of official 20th cen- tury breviaries

• Divinum Officium – an online dynamic version of the Breviarium Romanum according to the rubrics of 1960 10 11 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

11 Text and image sources, contributors, and licenses

11.1 Text

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