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Carthusian Diurnal Carthusian Diurnal Volume I CARTHUSIAN DIURNAL Volume I Little Hours of the Canonical Office Office of the Blessed Virgin Penitential Psalms and Litany of the Saints Office of the Dead Grande Chartreuse 1985 We approve this English edition of the CARTHUSIAN DIURNAL (Volume I). La Grande Chartreuse, in the Feast of the Transfiguration 1985. Fr. Andre Prior of Chartreuse Introduction INTRODUCTION Why this Office? The Second Vatican Council expresses itself on the subject of the Office in these words: Jesus Christ, High Priest of the New and Eternal Covenant, taking human nature, introduced into this earthly exile that hymn which is sung throughout all ages in the halls of heaven. He attaches to himself the entire community of mankind and has them join him in singing his divine song of praise ... The Divine Office, in keeping with ancient Christian tradition, is so devised that the whole course of the day and night is made holy by the praise of God. Therefore, when this wonderful song of praise is Correctly celebrated by priests and others deputed to it by the Church, or by the faithful praying together with a priest in the approved form, then it is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father. Hence all who take part in the Divine Office are not only performing a duty for the Church, they are also sharing in what is the greatest honor for Christ's Bride; for by offering these praises to God they are standing before God's throne in the name of the Church, their Mother. (Constitution on the Liturgy, IV.83-85) Structure of the Canonical Hours The Canonical Hours contained in this first volume of the English Carthusian Breviary are Prime, Terce, Sext, None, and Compline, often called the Little Hours. It is basically a translation of the Latin Office which is the Office sung in choir. Biblical texts have been taken almost exclusively from the New American Bible (NAB). Texts from the Gospels, however, have been taken from the Revised Standard Version (RSV) and the Psalms are the Grail version. Introduction to the Office. The Office is always preceded by a time of silent prayer, about the length of time it takes to recite an Our Father and a Hail Mary. This is represented in the text by: (Our Father, Hail Mary) Similar times of silent prayer occur also at other places in the Office. Then we make the sign of the Cross and say the Introductory verse. The object of this Introduction is to place us in the presence of 6 Introduction God; we ask God to help us to pray. Hymn. This helps to put us into the liturgical setting of the particular Hour or the particular season or feast that is being celebrated. In the text 6f the Office two translations are given of the traditional Latin hymn, but those who desire may use any other translation which has been approved for liturgical use. There are also alternative hymns at the end of the Breviary which can be substituted for those in the text. Antiphon. This serves to introduce the psalm or canticle and helps to bring out its character. Often it serves as a short commentary on the psalm and its relationship with the feast that is being celebrated. The antiphon said before a psalm or canticle is repeated at the end. When the antiphon consists of the first words of the psalm or canticle, these words are omitted and the psalm or canticle is taken up at the sign t. If, however, the antiphon terminates with Alleluia the psalm or canticle is said from the beginning. Psalmody. The prayer of the Church is in large measure in the words of those great hymns composed under the inspiration of the Holy Spirit by sacred writers of the Old Testament. (From “General Instruction on the Liturgy of the Hours” - LH,100). The person who prays the psalms in the Liturgy of the Hours prays not so much in his own person as in the name of the Church, and, in fact, in the person of Christ himself. If one bears this in mind difficulties disappear when one notices in prayer that the feelings of the heart in prayer are different from the emotions expressed in the psalm. In the Divine Office the public cycle of the psalms is gone through, not as a private exercise but in the name of the Church, even by someone saying an Hour by himself. The person who prays the psalms in the name of the Church can always find a reason for joy or sadness, for the saying of the Apostle applies in this case also: "Rejoice with the joyful and weep with those who weep.” (Rom. 12.15. from LH 108) The psalms are, however, only a foreshadowing of the fullness of time that came to be in Christ the Lord, from which the prayer of the Church derives its power. (LH 101) The person who prays the psalms in the name of the Church should be aware of their total meaning, especially their messianic meaning, which was the reason for the Church's introduction of the psalter into its prayer. This messianic meaning was fully revealed in Introduction 1 the New Testament, and following this line of thought, the Fathers of thp Church saw the whole psalter as a prophecy of Christ and the Church and explained it in this sense. On feast days especially, the choice of psalms is often based on their Christological meaning, and antiphons taken from these psalms are frequently used to throw light on this meaning. (LH 109) In this Breviary a title is added at the head of each psalm to explain its meaning. These titles are intended only as an aid to prayer. (LH 111) The psalms have been numbered according to the Latin Vulgate. At the end of each psalm or canticle we say: Glory to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now and will be for ever. Amen. This gives to the Old Testament prayer a quality of praise linked to a Christological and trinitarian interpretation. (LH 123) Reading. Prayer should accompany the reading of Sacred Scripture so that there may be a conversation between God and man: “We talk with God when we pray, we listen to him when we read God's words.” (St. Ambrose, LH 56) In accordance with tradition the gospels have been excluded from these short readings or chapters (capitula). They are chosen to give brief and precise expression to a reflection or exhortation. (LH 156) They are terminated by: “Thanks be to God”. In private, on days when there are not 12 lessons at Matins and on days outside of Octaves, the Readings of all the Hours can be taken anywhere in the Bible. Response. This is a response to the reading of the Word. It ought to transform the Reading into a prayer. Most often the Response is condensed in a short verse and may be for us a short acclamation which will occasion the deeper penetration of the Word into our hearts. Prayers of Intercession, (or Preces) The Church has always felt the need to conclude her prayer with concrete intercession for people and their needs, thus prolonging Christ's own role as Mediator. Our own heart, united with Christ and the Church, opens to embrace all humanity. ,T?he Prayers of Intercession are always preceded by a silence. 8 Introduction Prayer. This concludes the series of Prayers of Intercession, and is a final invocation which closes the Hour, often summing up the theme of the Hour. It is normally preceded by: “Let us pray”, followed by a short silence. On ferial days, in private, in addition to the choice of prayers given for each Hour, one can choose freely at any Hour, any prayer in the Breviary which is of the same liturgical season. On feasts of saints of 3 lessons the prayer at Matins is that of Sext. In private, on feasts of saints, one can say the proper prayer of Terce at any Hour. One can also say, at any Hour, any of the prayers of an appropriate Common On Memorials the proper prayer, which is said at Lauds and Vespers, can also be said in private at Terce, Sext and None. When in the proper of the saints, one prayer only appears for any saint, this is to .be understood to be the prayer of Terce spoken of above. The prayer is normally concluded thus: This we ask through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. If Christ is mentioned towards the end it is concluded thus: Who lives and reigns with you and the Holy Spirit, one God, for ever and ever. If it is directed to the Son it is concluded thus: You live and reign with the Father and the Holy Spirit, one God, for ever and ever. If, however, another Hour of the Canonical Office is to be said immediately a short ending is used: This we ask through Christ our Lord. Who lives and reigns for ever and ever. You live and reign for ever and ever. Simplifications Certain adaptations are allowed so as to make the Office more conformed to solitary recitation, e.g. When there are several Alleluias it is permitted to say only one.
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