An Order for Tenebrae the Evening Service on Wednesday of Holy Week Matins and Lauds of Maundy Thursday

Total Page:16

File Type:pdf, Size:1020Kb

Load more

An Order for Tenebrae The Evening service on Wednesday of Holy Week Matins and Lauds of Maundy Thursday Tenebrae, “shadows,” is a service whose form is taken from the monastic night office of Matins and the early morning office of Lauds. Matins is divided into three nocturns, each consisting of three psalms and three lessons. Each psalm is paired with an antiphon providing a point of reflection relating the psalms of the day to the holy day being observed, in this case, Maundy Thursday; similarly, each lesson is followed by a responsory, whose text reflects on themes of the day. Lauds, the morning office, consists of five psalms and Old Testament canticles, as well as the Benedictus, or canticle of Zacharias; each of these is again paired with an antiphon. During the Triduum, Lauds concludes with a final antiphon, “Christ was made obedient,” whose text is added to on each subsequent day of the Triduum. All are invited to pray an Our Father or other prayers in silence between each Nocturn of Matins, and between Matins and Lauds. The service of Tenebrae also symbolically enacts the passage from light to darkness of the final days of Holy Week with the gradual extinction of the few candles that light the service. However, darkness can never fully swallow up the light; at the conclusion of the service, a loud noise is made, symbolizing the harrowing of Hell, and a final light is returned to view, by which worshippers may depart in silence. At Matins: First Nocturn Antiphon: The zeal of thine house hath even eaten me; and the rebukes of them that rebuked thee are fallen upon me. Psalm 69 Antiphon: Let them be turned backward and put to confusion, that wish me evil. Psalm 70 Antiphon: Deliver me, O my God, out of the hand of the ungodly. Psalm 71 Versicle: Let them them be turned backward and put to confusion. That wish me evil. First Lesson. Lamentations 1:1-5. Responsory: Upon the mount of Olives I prayed to the Father: Father, if it be possible, cause this cup to pass from me; the spirit truly is willing, but the flesh is weak: thy will be done. Nevertheless, not as I will, but as thou wilt. Thy will be done. Second Lesson. Lamentations 1: 6-9 Responsory: My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me: now shall ye behold a multitude, which will throng about me: ye will flee, and forsake me, and I shall go hence to be offered for you. Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Ye will flee, and forsake me, and I shall go hence to be offered for you. Third Lesson, Lamentations 1: 10-14. Responsory: Behold, we have seen him, and lo, he hath no form nor comeliness, nor aught of beauty, that we should desire him: he hath borne our sins and offenses, and for us he grieveth: howbeit, he was wounded for our iniquities, and with his stripes we are healed. Surely he hath borne our sicknesses, and carried our sorrows. And with his stripes we are healed. Second Nocturn Antiphon: The Lord shall deliver the poor when he crieth: the needy also, and him that hath no helper. Psalm 72. Antiphon: They imagine wickedness, and speak of wicked blasphemy: their talking is against the most Highest. Psalm 73. Antiphon: Arise O Lord, and maintain my cause. Psalm 74. Versicle: Deliver my soul, O Lord, from the hand of the ungodly. And from the hand of the wicked and unlawful. Fourth Lesson: From the exposition of Augustine on Psalm lxiv. Responsory: One of my disciples shall this day betray me: Woe to that man by whom I am betrayed. Good were it for that man if he had never been born. He that dippeth his hand with me in the dish, the same shall betray me into the hands of sinners. Good were it for that man if he had never been born. Fifth Lesson: From the exposition of Augustine on Psalm lxiv. Responsory: Judas, most evil trafficker, sought to betray the Lord with a kiss: he, as an innocent lamb, refused not the kiss of Judas. For thirty pieces of silver he betrayed Christ. Drunken with the poison of covetousness, while thirsting for gain, he drew near to his doom. For thirty pieces of silver he betrayed Christ. Sixth Lesson. From the exposition of Augustine on Psalm lxiv. Responsory. Wherefore sleep ye? Could ye not watch for one hour with me, ye who were in readiness to die for me? See ye not Judas yonder, how he sleepeth not, but hasteth to betray me? Sleep on now, and take your rest: lo, he that doth betray me is at hand. See ye not Judas yonder, how he sleepeth not, but hasteth to betray me? Third Nocturn Antiphon: I said to the wicked, deal not so madly; speak not unrighteously against the Lord. Psalm 75 Antiphon: The earth trembled, and was still, when God arose to judgement. Psalm 76. Antiphon: In the time of my tribulation, I stretched out my hands unto the Lord. Psalm 77. Versicle: Arise, O Lord. And judge my cause. Seventh Lesson (1 Corinthians 11:20-22) Responsory: The elders of the people consulted together, that they might take him by subtlety, and put him to death. They went out against him with swords and staves, as against a robber. They conceived falsehood within themselves, and straightway went forth. They went out against him with swords and staves, as against a robber. Eighth Lesson. (1 Corinthians 11: 23-26) Responsory. O Judas, who has wholly turned from peaceable counsels, and taken counsel in secret: thou selledst the righteous blood for thirty pieces of silver, and gavest a kiss, the sign of friendship, having enmity within thine heart. Thou has let thy mouth speak wickedness, and with thy tongue thou has set forth deceit. And gavest a kiss, the sign of friendship, having enmity within thine heart. Ninth Lesson. (1 Corinthians 11: 27-32) Responsory. The heavens shall discover the iniquity of Judas, and the earth shall arise in judgment against him; and his evil doing shall be revealed in the day of the Lord’s anger, together with them which said to the Lord God: Depart thou from among us; we seek not to come to the knowledge of thy ways. He shall be reserved unto the day of destruction, and shall be brought forth to the day of vengeance. Together with them which said to the Lord God: Depart thou from among us; we seek not to come to the knowledge of thy ways. At Lauds Antiphon: Mayest thou be justified in thy saying: and clear when thou art judged. Psalm 51. Antiphon: He was led as a sheep to the slaughter: and he opened not his mouth. Psalm 90. Antiphon: My heart with me is broken: all my bones shake. Psalm 36. Antiphon: Thou has encouraged us in thy power O Lord: and in the holy Refection. The Song of Moses (Exodus 15:1-19). Antiphon: He was made an offering because he himself desired it: and himself bare our sins. Psalm 147. Versicle: My own familiar friend, whom I trusted. Who also did eat of my bread, hath laid great wait for me. Antiphon at the Benedictus: Now he that betrayed him gave them a sign saying: Whomsoever I shall kiss, that same is he: hold him fast. Canticle of Zacharias (Luke 1). Antiphon: Christ became obedient for us unto death. (Our Father is then said silently.) Collect: Almighty God, we beseech thee graciously to behold this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked me, and to suffer death upon the Cross. A noise is made, and the hidden candle is returned. .
Recommended publications
  • The Divine Office

    The Divine Office

    THE DIVINE OFFICE BRO. EMMANUEL NUGENT, 0. P. PIRITUAL life must be supplied by spiritual energy. An efficient source of spiritual energy is prayer. From Holy Scripture we learn that we should pray always. li In general, this signifies that whatever we do should be done for the honor and glory of God. In a more restricted sense, it requires that each day be so divided that at stated in­ tervals we offer to God acts of prayer. From a very early period it has been the custom of the Church, following rather closely the custom that prevailed among the Chosen People, and later among the Apostles and early Christians, to arrange the time for her public or official prayer as follows: Matins and Lauds (during the night), Prime (6 A.M.), Tierce (9 A.M.), Sext (12M.), None (3 P.M.), Vespers (6 .P. M.), Compline (nightfall). The Christian day is thus sanc­ tified and regulated and conformed to the verses of the Royal Psalmist: "I arose at midnight to give praise to Thee" (Matins), "Seven times a day have I given praise to Thee"1 (Lauds and the remaining hours). Each of the above divisions of the Divine Office is called, in liturgical language, an hour, conforming to the Roman and Jewish third, sixth, and ninth hour, etc. It is from this division of the day that the names are given to the various groups of prayers or hours recited daily by the priest when he reads his breviary. It is from the same source that has come the name of the service known to the laity as Sunday Vespers, and which constitutes only a portion of the Divine Office for that day.
  • The Rites of Holy Week

    The Rites of Holy Week

    THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re­ stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion.
  • Guide to the Medieval Manuscript Holdings, Including Fragments

    Guide to the Medieval Manuscript Holdings, Including Fragments

    Guide to the medieval manuscript holdings, including fragments in the Senate House Library, University of London Compiled by Mura Ghosh References: FMMULL - Rowan Watson, Descriptive List of Fragments of Medieval Manuscripts in the Senate House Library ([London, 1976]). MMBL I - Neil R. Ker, Medieval Manuscripts in British Libraries (Oxford, 1969-2002), v.1 pp.365-378. Descriptions of the manuscripts can also be found on the online Archives and Manuscripts catalogue. Follow the reference number links for an item's record. Links to the catalogue records for items with binding fragments can be found under 'Location'. To consult material, please contact Historic Collections. One working day's notice is required for archive and manuscript requests. Entry Manuscript Title and brief description Extent Location References Reference number LITURGY 1 MS 1019 Sacramentary, Italy, 1100-1150 1 fragment G [Marescalchi] SR. Enclosed as fly- Watson, FMMULL p.1 no.1 leaves in the binding of Marc Antonio Marescalchi, Discursus ad Naturalia Principia (Verona, c. 1580). Fragment of a leaf from a sacramentary, with writing by at least three scribes. 2 MS657 Collectar, England, 1225-1275 4 leaves MS 657. Theological treatises and Watson, FMMULL p.2 no.3 sermons, notably by Robert Holcot. Enclosed as paste-downs, now raised, in the medieval binding of the manuscript. Adjacent bifolia from a Collectar, containing the sanctorale for masses, and the common of a confessor, confessors and a virgin. 3 MS817/2/23 [Calendar], 13 th century 7 fragments MS 817 BROMHEAD, Lt Col Alfred Watson, FMMULL p.2 no.4 Claude (1876-1963) Fragments of a leaf from a calendar containing the feasts of several saints.
  • The Principal Works of St. Jerome by St

    The Principal Works of St. Jerome by St

    NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome About NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome Title: NPNF2-06. Jerome: The Principal Works of St. Jerome URL: http://www.ccel.org/ccel/schaff/npnf206.html Author(s): Jerome, St. Schaff, Philip (1819-1893) (Editor) Freemantle, M.A., The Hon. W.H. (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-06. Jerome: The Principal Works of St. Jerome St. Jerome Table of Contents About This Book. p. ii Title Page.. p. 1 Title Page.. p. 2 Translator©s Preface.. p. 3 Prolegomena to Jerome.. p. 4 Introductory.. p. 4 Contemporary History.. p. 4 Life of Jerome.. p. 10 The Writings of Jerome.. p. 22 Estimate of the Scope and Value of Jerome©s Writings.. p. 26 Character and Influence of Jerome.. p. 32 Chronological Tables of the Life and Times of St. Jerome A.D. 345-420.. p. 33 The Letters of St. Jerome.. p. 40 To Innocent.. p. 40 To Theodosius and the Rest of the Anchorites.. p. 44 To Rufinus the Monk.. p. 44 To Florentius.. p. 48 To Florentius.. p. 49 To Julian, a Deacon of Antioch.. p. 50 To Chromatius, Jovinus, and Eusebius.. p. 51 To Niceas, Sub-Deacon of Aquileia.
  • A BRIEF GUIDE to the LITURGY of the HOURS (For Private/Individual Recitation) Taken in Part From

    A BRIEF GUIDE to the LITURGY of the HOURS (For Private/Individual Recitation) Taken in Part From

    A BRIEF GUIDE TO THE LITURGY OF THE HOURS (For Private/Individual Recitation) taken in part from http://www.cis.upenn.edu/~dchiang/catholic/hours.html Names: LOH, Divine Office, “The Office,” “The Breviary” Brief History Jewish practice: • Ps. 119:164: "Seven times a day I praise you" • perhaps originating in the Babylonian Exile (6th cent. BC): “sacrifice of praise.” • Perhaps older: synagogues • Temple use after the Exile: o Morning and Evening Prayer and at the Third, Sixth and Ninth Hours Early Christians continued • Acts 3: 1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. • Acts 10:9: The next day, as they were on their journey and coming near the city, Peter went up on the housetop to pray, about the sixth hour. Mass of the Catechumens Monastic Use Current Canonical Use: clerics, religious and laity Liturgical nature: • “why”: the prayer of the Church • “norm”: public recitation, with rubrics, etc. o chanted Instructions: • General Instruction of the Liturgy of the Hours • Rubrics • “Saint Joseph Guide for the Liturgy of the Hours” Sources used to pray the liturgy of the hours, either: • the 4 volume “Liturgy of the Hours” (“Breviary”) • the 1 volume “Christian Prayer”: there are various versions of this. • various “apps” for smartphones and websites as well (e.g.: http://divineoffice.org/. 1 When: The “Hours” (Note: each is also called an “office”, that is “duty”) There are seven “hours”—or each day: 1. Office of Readings [OR] or “Matins”: can be any time of day, but traditionally first 2.
  • The Bugnini-Liturgy and the Reform of the Reform the Bugnini-Liturgy and the Reform of the Reform

    The Bugnini-Liturgy and the Reform of the Reform the Bugnini-Liturgy and the Reform of the Reform

    in cooperation with the Church Music Association of America MusicaSacra.com MVSICAE • SACRAE • MELETEMATA edited on behalf of the Church Music Association of America by Catholic Church Music Associates Volume 5 THE BUGNINI-LITURGY AND THE REFORM OF THE REFORM THE BUGNINI-LITURGY AND THE REFORM OF THE REFORM by LASZLO DOBSZAY Front Royal VA 2003 EMINENTISSIMO VIRO PATRI VENERABILI ET MAGISTRO JOSEPHO S. R. E. CARDINALI RATZINGER HOC OPUSCULUM MAXIMAE AESTIMATIONIS AC REVERENTIAE SIGNUM D.D. AUCTOR Copyright © 2003 by Dobszay Laszlo Printed in Hungary All rights reserved under International and Pan-American Conventions. No part of these texts or translations may be reproduced in any form without written permission of the publisher, except for brief passages included in a review appearing in a magazine or newspaper. The author kindly requests that persons or periodicals publishing a review on his book send a copy or the bibliographical data to the following address: Laszlo Dobszay, 11-1014 Budapest, Tancsics M. u. 7. Hungary. K-mail: [email protected] Contents INTRODUCTION Page 9 1. HYMNS OF THE HOURS Page 14 2. THE HOLY WEEK Page 20 3. THE DIVINE OFFICE Page 45 4. THE CHANTS OF THE PROPRIUM MISSAE VERSUS "ALIUS CANTUS APTUS" Page 85 5. THE READINGS OF THE MASS AND THE CALENDAR Page 121 6. THE TRIDENTINE MOVEMENT AND THE REFORM OF THE REFORM Page 147 7. HIGH CHURCH - LOW CHURCH: THE SPLIT OF CATHOLIC CHURCH MUSIC Page 180 8. CHURCH MUSIC AT THE CROSSROADS Page 194 A WORD TO THE READER Page 216 Introduction The growing displeasure with the "new liturgy" introduced after (and not by) the Second Vatican Council is characterized by two ideas.
  • Liturgy of the Hours

    Liturgy of the Hours

    Liturgy of the Hours Catholic Teachings by the Deacons Deacon David Ochoa May 11, 2021 1 Opening Prayer Be at peace among yourselves. We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak, be patient with all. See that no one returns evil for evil; rather, always seek what is good [both] for each other and for all. Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus. May the God of peace himself make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ. Amen. 2 Tonight’s Agenda • Overview – What is the Liturgy of the Hours • Importance of the Liturgy of the Hours, a Reflection • History of the Liturgy of the Hours • Current Form of the Liturgy of the Hours • How to Pray the Liturgy of the Hours • Evening Prayer for Tuesday of the 6th Week of Easter 3 • Daily prayer of the Church, marking the hours of each day and sanctifying What is the the day with Liturgy of the prayer Hours • Liturgy of the Hours is also known as the Divine Office, or the Work of God (Opus Dei) 4 Constitution on the Sacred Liturgy Sacrosanctum Concilium “By tradition going back to early Christian times, the divine office is devised so that the whole course of the day and night is made holy by the praises of God… It is the very prayer which Christ Himself, together with His body, addresses to the Father.
  • Psalters and Books of Hours (Horologia)

    Psalters and Books of Hours (Horologia)

    300 Parpulov Chapter 20 Psalters and Books of Hours (Horologia) Georgi R. Parpulov Text and Illustrations A Psalter (Ψαλτήριον) contains 151 biblical psalms, always in the same sequence, plus nine or more poetic excerpts (canticles, or odes/ᾠδαί) from other books of the Bible.1 A Book of Hours (Ὡρολόγιον) contains those same odes and select psalms, re-ordered for prayer at set times of the day and night2 and intermixed with short non-biblical prayers and hymns. Additional, private prayers are sometimes appended to an Horologion or Psalter. A Psalter may also contain explanatory prefaces (such as Athanasios of Alexandria’s “Letter to Marcellinus”) and/or theological commentary running parallel to the bibli- cal text. Images may illustrate individual psalm verses and be, by way of explanation, placed close to them. In most illustrated Psalters and Horologia, however, the figural miniatures subdivide the text – just like titles do – and thus facilitate paging through it. In principle, each ode and sometimes even each psalm can be marked with a picture, but typically pictures precede the often-used Psalm 50,3 the beginning and middle of the Psalter (Ps 1 and 77), and/or the initial ode (Gen. 15:1-19) (Figs. 107-111). The illustrations can be painted with tempera or simply drawn in ink – and in the latter case, sometimes tinted with wash. They alternatively form self- contained, often framed compositions (which may or may not fill a whole 1 The chapter and verse numbers cited here are those of the Greek Old Testament (Septuagint). All quotes are from Septuagint, trans.
  • Mary W. Helms Source: Anthropos, Bd

    Mary W. Helms Source: Anthropos, Bd

    Before the Dawn. Monks and the Night in Late Antiquity and Early Medieval Europe Author(s): Mary W. Helms Source: Anthropos, Bd. 99, H. 1. (2004), pp. 177-191 Published by: Anthropos Institute Stable URL: http://www.jstor.org/stable/40466312 . Accessed: 29/07/2013 13:48 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Anthropos Institute is collaborating with JSTOR to digitize, preserve and extend access to Anthropos. http://www.jstor.org This content downloaded from 152.13.249.96 on Mon, 29 Jul 2013 13:48:56 PM All use subject to JSTOR Terms and Conditions H Anthropos IT] 99.2004:177-191 Beforethe Dawn Monksand theNight in Late Antiquityand EarlyMedieval Europe MaryW. Helms Abstract.- Early European monkswere preoccupiedwith the and withformal rules and especiallyritual that night.They were quintessentialmen of the dark,for nocturns, definedand activatedfundamental tenets of faith by fartheir longest liturgical office, was conductedeach night, offices. in the blacknessof unlitchurches. In so monks throughcarefully organized liturgical virtually doing these not only rituallyanticipated the coming of the dawn but Foremostamong ideologicallycharged also, and especially,engaged withthe primordialcosmological monasticsettings and liturgical presentations were darknessthat preceded the original creation of Genesis.
  • The Office of Tenebrae

    The Office of Tenebrae

    The Office of Tenebrae G. Dore, The Darkness at the Crucifixion, 1867 The Third Nocturn of Tenebrae & The Office of Lauds Wednesday in Holy Week April 8, 2020 Concerning Tenebrae Tenebrae is a service of evening prayer for Holy Week. Originally observed on the three days before Easter Sunday, Tenebrae is now celebrated at various times during Holy Week. Unlike other services this week, Tenebrae does not commemorate a specific event in the final days of Christ. Rather, through the use of Psalms, canticles, lessons, and the ceremonial extinguishing of candles on the hearse (a 15-candle candelabra). Tenebrae invites us to enter more deeply into the contemplation of Christ’s final days, his abandonment, his suffering, his death, and, ultimately, his resurrection. Through Tenebrae, we are given an opportunity to meditate on the truth that Jesus truly was Emmanuel, “God with us,” and that like us, Jesus faced the same emotional challenges that can bring us down. In the words of the wonderful Christmas hymn, “...tears and smiles like us he knew. Thus he feels for all our sadness, and he shares in all our gladness.” The great message of Tenebrae is that though the darkness of sin may appear victorious, the light of Christ cannot be extinguished. Liturgical Ministers The Reverend James M.L. Grace, Rector The Reverend Bradley Varnell, Curate The Reverend Canon Joann Saylors, Canon for Mission Amplification John Kirk, Director of Music & Organist Megan Parks, Cantor 2 On this day the Ministers enter in silence. Psalm 54 Deus, in nominee The psalm will be chanted by the cantor.
  • Liturgical Books 1800S Roman Vesperal, Containing the Complete

    Liturgical Books 1800S Roman Vesperal, Containing the Complete

    Liturgical Books 1800s Roman Vesperal, Containing the Complete Vespers for the Whole Year. Baltimore, MD, 1870. [264 pp.] Exeprta Ex Rituali Romano. Baltimore, MD, 1874. [343 pp.] (Printed in both Latin and English) The Office of the Holy Week, According to the Roman Missal, Breviary and Pontifical. New York, 1877. [829 pp.] (Printed in both Latin and English) Lynch, Rev. J.S.M. Ritus Ordinationum. New York, 1892. [102 pp.] (Printed in both Latin and English) 1900s Heuser, H.J. The Parish Priest on Duty, The Sacraments. New York, 1904. [143 pp.] Roman Breviary. Edinburgh/London, 1908. (4 vols.) Griffith, Rev. Paul. The Priest’s New Ritual. Baltimore, 1914. [262 pp.] Muller, John Baptist, S.J. Handbook of Ceremonies for Priests and Seminarians. St. Louis, 1927. [260 pp.] Muller, John Baptist, S.J. Handbook of Ceremonies for Priests and Seminarians. St. Louis, 1936. [460 pp.] Office of the Blessed Virgin Mary for the Three Seasons of the Year. Belgium, 1936. [314 pp.] (Printed in both Latin and English) Little Office of the Blessed Virgin Mary. New York, 1940. [202 pp.] Ordinations, Major and Minor Orders. Techny, IL, 1942. [159 pp.] Griffith, Rev. Paul. Priest’s New Ritual. New York, 1947. [340 pp.] Manual of the Forty-Hours Adoration. Washington, D.C., 1950. [48 pp.] Epistles and Gospels For Use on Sundays and Holy Days. New York, 1951. [192 pp.] Selner, Rev. John C., S.S. Breviary and Missal Prayers. New York, 1959. [199 pp.] Schmitz, Rev. Walter J., S.S. Holy Week Manual for Servers. Milwaukee, WI, 1960. [60 pp.] Brady, Most Rev.
  • Tridentine Community News January 16, 2011

    Tridentine Community News January 16, 2011

    Tridentine Community News January 16, 2011 The Divine Office – Part 1 members of institutes of consecrated life and societies of apostolic life, however, are bound according to the norm of their Many Catholics are aware to some degree that apart from the constitutions.” Mass, there is another set of structured prayers which are prayed according to a liturgical calendar. That set of prayers is known as Canon 1174 §2 states: “Other members of the Christian faithful, the Offícium Divínum , or Divine Office. With its own changing according to circumstances, are also earnestly invited to Propers, the Divine Office is considered the official Prayer of the participate in the liturgy of the hours as an action of the Church.” Church. Canon 1175 states: “In carrying out the liturgy of the hours, the The Divine Office has long been regarded as primarily the true time for each hour is to be observed insofar as possible.” province of priests and religious, but its recitation by laypeople has been gaining popularity. This column series will introduce this In a monastery or convent, praying the Divine Office is relatively treasure of the Church, with a focus on the Extraordinary Form easy to do, as scheduled services are typically held in the facility’s version. chapel throughout the day. For priests, religious, and laymen on their own, however, this can be Terminology challenging. If you ever see a priest in public praying from a book, he is A somewhat interchangeable vocabulary likely praying his Breviary. As a is associated with the Divine Office. practical matter, other responsibilities make it nigh The Divine Office: The traditional title impossible for many priests to pray for this set of prayers, so named because the entire Divine Office every day.