This post follows on the other on the Sacrifice of Praise and Thanksgiving to complete my thoughts on the Essence of the Office.
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The essence of the Daily Office must be found on one hand in Paul’s exhortation for Christians “with gratitude in your hearts [to] sing psalms, hymns, and spiritual songs to God” (Col 3:12), and, on the other hand, to “pray without ceasing” (1 Thess 5:17). The two central themes here that we must keep before our eyes are the idea of the use of songs and poetic praises of God and also continuous prayer springing from deliberate acts of periodic prayer. As we consider the Daily Office and its various parts and acts, we will return time and time again to these two basic principles that form its foundation.
Psalms, Hymns, and Spiritual Songs
The Anglican mystic Evelyn Underhill (†1941) in her book Worship reinforces the poetic character of the Daily Office and the significance of that quality:
Liturgical worship shares with all ritual action the character of a work of art. Entering upon it, we leave the lower realism of daily life for the higher realism of a successive action which expresses and interprets eternal truth by the deliberate use of poetic and symbolic material. A liturgical service should therefore possess a structural unity; its general form and movement, and each of its parts, being determined by the significance of the whole. By its successive presentation of all the phases of the soul’s response to the Holy, its alternative use of history and oratory, drama and rhythm, its appeals to feeling, thought, and will, the individual is educated and gathered into the great movement of the Church. . . . Nevertheless since its main function is to suggest the Supernatural and lead men out to communion with the supernatural, it is by the methods of poetry that its chief work will be done. . . . [P]oetry still remains a chief element at least in the Daily Office, which is mainly an arrangement of psalms, canticles, and Scripture readings. (Worship, p. 119)
She goes on to remind us of the interpretive errors that occur when we attempt to read poetry literally and miss its deeper sense and direction. As she sees it, poetry in the liturgy has three main purposes:
(1) It is the carrying-medium of something which otherwise wholly eludes representation: the soul’s deep and awestruck apprehension of the numinous. . . .
(2) It can universalize particulars; giving an eternal reference to those things of time in and through which God speaks to men. . . .
(3) It is a powerful stimulant of the transcendental sense . . .
All these characters of poetry are active in good liturgy, and indeed constitute an important part of its religious value. Moreover, poetry both enchants and informs, addressing its rhythmic and symbolic speech to regions of the mind which are inaccessible to argument, and evoking movements of awe and love which no exhortation can obtain. It has meaning at many levels, and welds together all those who use it; overriding their personal moods and subduing them with a grave loveliness. (Worship, p. 120)
Great art—great poetry—is that which can capture our minds and hearts, and suffuse reality with a new light, a new perspective. It helps us see our ordinary, everyday world as not so ordinary, and cracks open everyday reality to help us see the beauty, the glory, and the wonder that is concealed therein. It helps us see new possibilities; it helps us see grander movements.
This is my best perspective on Scripture: it invites us into a different way of seeing the world and our relationships within it. It invites us to experience the whole cosmos arrayed around the throne of God as portrayed in the heavenly throne-room depicted in Revelation 4-6, and leads us to speculate about what it means to live in a world where justice, mercy, and loving-kindness are fundamental guiding principles. We are invited to recognize our own world transformed and suffused with the light of God and to function as mirrors, lenses, and crystals, reflecting—focusing—diffusing—the divine light, casting it through our facets upon the world and people around us.
The Office with its language of poetry reminds us and orients us to this level of understanding and reflection. Too, it can help us get beyond a literalism and dogmatism that can either frustrate or limit our sense of the holy and the divine. The Athanasian Creed can be a hard pill for many to swallow. On one hand, it’s chalk full of complicated and philosophical technical terms. On the other, it ends with a declaration of damnation containing a certainty that seems to arrogate to itself a judgment properly left with God alone. The Episcopal Church has never been comfortable with it; Bishop Seabury (†1796), the first American Episcopal bishop, wrote that he was never convinced of the propriety of reading it in church, yet did want to include it along the same lines as the articles of faith to show that we hold the common faith of the West. Indeed, the 1979 revision is the only American prayer book to include it. Especially as modern people, we don’t know what to do with it—but the monks did! They sang it as a canticle complete with antiphons at Sunday Prime, the poetic and musical setting potentially subverting its dogmatism and softening its philosophical formality in song.
After speaking of the eight individual hours that formed the Daily Office in the West, Underhill draws them together and unites them with their purpose:
The complete Divine Office, then, . . . is best understood when regarded as a spiritual and artistic unity; so devised, that the various elements of praise, prayer, and reading, and the predominately poetic and historic material from which it is built up, contribute to one single movement of the corporate soul, and form together one single act of solemn yet exultant worship. This act of worship is designed to give enduring and impersonal expression to eternal truths; and unite the here and now earthly action of the Church with the eternal response of creation to its origin. It is her “Sacred Chant,” and loses some of its quality and meaning when its choral character is suppressed: for in it, the demands of a superficial realism are set aside, in favour of those deeper realities which can only be expressed under poetic and musical forms. (Worship, 124-5)
The more we sing of the Office, the more in touch we are with these melodies, harmonies, and rhythms of which she speaks. Yet, even if we are reading it alone in our rooms, we can still find the cadences there.
On a purely literary level, we can go through the Office step by step and note the presence of the poetry and music at every step. The psalms form the heart of the office. We respond to the Scripture readings with canticles, most of which are infused and inspired by the psalms—or songs like them. The suffrages themselves are verses of psalms recombined and related to one another in new ways. The collects and prayers speak in the language of the psalms and Scriptures.
As we pray the Office and sing it—whether aloud or in our hearts—we are incarnating the Pauline injunction to sing psalms, hymns, and spiritual songs to God and to one another. As its poetry becomes more deeply a part of us, as these songs become more fully implanted within our hearts, they leads us to a more beautiful lens for locating God at work in our world.
To Pray Without Ceasing
This notion of having the songs and psalms implanted in our hearts and consciousness leads us in to the second principle, to pray without ceasing. If we wish to learning the meaning of this phrase, we must turn our eyes to the Desert Fathers and Mothers for it was they who devoted their entire efforts to live its meaning.
The fourth century was a tumultuous time for the Church as Constantine’s Edict of Milan in 313 meant an end to persecution and brought with it a tacit sign of imperial favor. (Christianity wouldn’t actually become the official religion of the empire until 380 under Theodosius.) While the easing of restrictions against Christianity brought in a wave of converts—some no doubt embracing it for political gain—this same easing equally triggered a crisis of spirituality. For decades, Christian authenticity had been bound up with martyrdom; fidelity to the way of the cross was identified with the willingness to die a martyr’s death. With martyrdom at the hands of the authorities no longer an option, where was an earnest Christian to turn?
The answer came in the form of the desert. Christians who sought to embody the commands of Scripture sold their possessions, renounced family life, and sought lives of prayer and austerity in the deserts, either on their own or in the company of like-minded souls. This way of life, which would flower into monasticism and feed the church spiritually for centuries to come, was popularized by bishops and theologians who wrote inspiring accounts of the lives of simple men and the spiritual riches they uncovered. The great bishop Athanasius (†373) penned the Life of Antony which chronicled the life and spirituality of one of the earliest desert saints and spread word of the movement across the Greek-speaking world. Not to be outdone, the ascetic and scholar Jerome (†367), living in a monastery in Jerusalem, wrote a number of lives that sought to supplement (or replace) the Life of Antony, bringing knowledge of the desert life to the Latin-speaking church. The first great systematic works of Western Christian spirituality, John Cassian’s (†435) Institutes and Conferences, were written for the benefit of his monastery in Gaul, containing remembrances of his youthful spiritual dialogues with heroes of the Egyptian and Palestinian deserts.
As we sift through the literature of the early monastic movement and the desert saints who founded it, we come back time and time again to this injunction to “pray without ceasing,” to praying of some form of the Daily Office, and a fundamental belief that the use of the Office was the key to praying without ceasing. The characteristic pattern of desert life is captured in a brief description of how Antony lived:
The money he earned from his work he gave to the poor, apart from what he needed to buy bread, and he prayed often, for he learned that one should pray to the Lord without ceasing. He also listened attentively to the Scriptures so that nothing should slip from his mind. He preserved all the Lord’s commandments, keeping them safe in his memory rather than in books. (Life of Antony 3, Early Christian Lives, p. 10)
Note the way that work, prayer, and memorization of the Scriptures are interconnected here. This way of life is further clarified by an episode where a desert hermit was disputing with a group of uber-pietists called the Euchites or Messalians concerning prayer without ceasing:
Some of the monks who are called Euchites went to Enaton to see Abba Lucius. The old man asked them, ‘What is your manual work?’ They said, ‘We do not touch manual work but as the Apostle says, we pray without ceasing.’ The old man asked them if they did not eat and they replied they did. So he said to them, ‘When you are eating, who prays for you then?’ Again he asked them if they did not sleep and they replied they did. And he said to them, ‘When you are asleep, who prays for you then?’ They could not find any answer to give him. He said to them, ‘Forgive me, but you do not act as you speak. I will show you how, while doing my manual work, I pray without interruption. I sit down with God, soaking my reeds and plaiting my ropes, and I say, “God have mercy on me; according to your great goodness and according to the multitude of your mercies, save me from my sins [Ps 51:1,2].”’ So he asked them if this were not prayer and they replied it was. Then he said to them, ‘So when I have spent the whole day working and praying, making thirteen pieces of money more or less, I put two pieces of money outside the door and I pay for my food with the rest of the money. He who takes the two pieces of money prays for me when I am eating and sleeping; so, by the grace of God, I fulfill the precept to pray without ceasing.’ (Sayings of the Desert Fathers, p. 120-1)
This blend of piety and practicality is found throughout this early literature. The life described is one filled with basic manual labor—weaving ropes or baskets made from the leaves of the desert palms or scratching out subsistence gardens from the rocky soil—suffused with constant prayer. Indeed, the Egyptian monks in particular were famous for prayers that were “brief but frequent.”
The prayer recited by Abba Lucius is an adaptation of the start of Psalm 51. Reading through the Life of Antony and the description that Athanasius gives of Antony’s struggles in spiritual travail, a pattern emerges. At a great turning point in Antony’s life, during a struggle with demons that left him both physically and spiritually battered he retained his faith and focus by ceaselessly chanting, “If they place an encampment against me, my heart will not fear” (Ps 27:3). When people came from the cities, hoping to find him dead, he would pray verses from Ps 68:1-2 and Ps 118:10. Throughout the literature, the words of the psalms are constantly appearing through their prayers and discussions. In truth their whole conversations are shot through with Scripture, but consistently the psalms predominate. In fact, the Egyptian “brief but frequent” prayers that appear in the corpus are almost always drawn from Scripture and the psalms. One of the works of Evagrius of Pontus (†399) consists entirely of one-liners from Scripture to be used for prayer in a host of situations organized in relation to the eight vices identified by the desert monks.
For these monks—many of whom were illiterate—Scripture came through hearing. Preeminently, Scripture was heard and memorized in the Daily Offices. The foundation of the Office gave them the words they needed to meditate in the midst of their work and to truly pray without ceasing no matter what they were doing.
Perhaps the preeminent connection between the Scriptures, the psalms, and praying without ceasing comes from the second conference on prayer recorded by John Cassian. Abba Isaac says that the whole goal of the monastic way of life can be summed up like this: “This, I say, is the end [goal] of all perfection–that the mind purged of every carnal desire may daily be elevated to spiritual things, until one’s whole way of life and all the yearnings of one’s heart become and single and continuous prayer” (Conferences 10.7.3). Cassian’s companion Germanus asks how this sort of focus can be achieved. The reply from Abba Isaac is that there is one particular formula for meditation that can secure this result:
The formula for this discipline and prayer that you are seeking, then, shall be presented to you. Every monk who longs for the continual awareness of God should be in the habit of meditating on it ceaselessly in his heart, after having driven out every kind of thought, because he will be unable to hold fast to it in any other way than by being freed from all bodily cares and concerns. Just as this was handed down to us by a few of the oldest fathers who were left, so also we pass it on to none but the most exceptional, who truly desire it. This, then, is the devotional formula proposed to you as absolutely necessary for possessing the perpetual awareness of God: ‘O God, make speed to save me; O Lord, make haste to help me’ [Ps 70:1]. (Conferences 10.10.2)
Yes, this is the line that is used as a verse and response to open each of the prayer offices. No, that’s not an accident.
John Cassian makes the explicit connection between the Daily Office and the continuous prayer of the Egyptian monks in his other big book, the Institutes, but he does so by framing it in the midst of one of the disputes about monastic practice. By the end of the fourth century, there were two major centers of monastic practice—the deserts of Egypt and the deserts of Palestine. They had different ways of praying the Daily Office. The Egyptian model was the same in format as what appears to have been done in many of the early cathedrals of the period—one public service in the morning and another in the evening. Twelve psalms were sung, then there was a reading from the Old Testament, then one from the New Testament. That was it for the day. The Palestinian model was to gather more frequently. Jerome, writing from his monastery in Bethlehem, advises this:
Further, although the apostle bids us to ‘pray without ceasing,’ and although to the saints their very sleep is a supplication, we ought to have fixed hours of prayer, that if we are detained by work, the time may remind us of our duty. Prayers, as everyone knows, ought to be said at the third, sixth, and ninth hours, at dawn and at evening. . . . We should rise two or three times in the night and go over the parts of Scripture which we know by heart. (Letter 22. 37)
and instructs the parents of a young virgin dedicated to the church to train her in the same way: “She ought to rise at night to recite prayers and psalms; to sing hymns in the morning; at the third, sixth, and ninth hours to take her place in the line to do battle for Christ; and lastly to kindle her lamp and to offer her evening sacrifice” (Letter 107.9).
The Egyptians responded rather harshly. One characteristic response comes from the Egyptian-trained Epiphanius:
The Blessed Epiphanius, Bishop of Cyprus, was told this by the abbot of a monastery he had in Palestine, ‘By your prayers we do not neglect our appointed round of psalmody, but we are very careful to recite [the prayer offices of] Terce, Sext and None.’ Then Epiphanius corrected them with the following comment, ‘It is clear you do not trouble about the other hours of the day, if you cease from prayer. The true monk should have prayer and psalmody continuously in his heart.’ (Sayings of the Desert Fathers, p. 57)
Thus, he suggested that by having more set hours of the day, the monks were neglecting this continual prayer of the heart and instead were satisfied only to pray when the clock told them it was time to do so. Frankly, this is kind of a cheap shot. An argument could equally be made that since the Palestinian monks were hearing the psalms more, they had better opportunity to memorize them and keep them always in their hearts—but the (Egyptian) sayings don’t see fit to give us the Palestinian abbot’s response!
In light of this argument between the two parties, John Cassian tries to take a middle path. After explaining the Egyptian system, and before talking about how to pray the day hours, he says this:
For, among [the Egyptians as opposed to the monasteries of Palestine and Mesopotamia] the offices that we are obliged to render to the Lord at different hours and at intervals of time [i.e., the day offices of Terce, Sext, and None] to the call of the summoner, are celebrated continuously and spontaneously throughout the course of the whole day, in tandem with their work. For they are constantly doing manual labor alone in their cells in such a way that they almost never omit meditating on the psalms and on other parts of Scripture, and to this they add entreaties and prayers at every moment, taking up the whole day in offices that we celebrate at fixed times. Hence, apart from the evening and
Morning Prayer for 7/16/2024
Tuesday after Proper 10
Pre-Office Angelus [+][-]
V. The Angel of the Lord announced to Mary
R. And she conceived by the Holy Spirit.
Hail Mary, full of grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
V. Behold the handmaid of the Lord
R. Be it unto me according to your word
Hail Mary, full of grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners,
now and at the hour of our death. Amen.
V. And the Word was made flesh.
R. And dwelled among us.
Hail Mary, full of grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb, Jesus
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray:
Pour your grace into our hearts, O Lord,
that we who have known the incarnation of your Son Jesus Christ,
announced by an angel to the Virgin Mary,
may by his cross and passion be brought to the glory of his resurrection;
through Jesus Christ our Lord. Amen.
R. The angel of the Lord announced unto Mary;
V. And she conceived by the Holy Ghost.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.
R. Behold the handmaid of the Lord:
V. Be it unto me according to Thy word.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.
R. And the Word was made flesh:
V. And dwelt among us.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.
V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray:
We beseech Thee, O Lord, pour thy grace into our hearts,
that we who have known the incarnation of thy Son Jesus Christ,
announced by an angel to the Virgin Mary,
may by his cross and passion be brought to the glory of His resurrection,
who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and forever. Amen.
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Phillipians 1:2
Grace to you and peace from God our Father and from the Lord Jesus Christ. Phillipians 1:2
Confession of Sin [+][-]
Dearly beloved, we have come together in the presence of Almighty God our heavenly Father, to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear this holy Word, and to ask, for ourselves and on behalf of others, those things that are necessary for our life and our salvation. And so that we may prepare ourselves in heart and mind to worship him, let us kneel in silence, and with penitent and obedient hearts confess our sins, that we may obtain forgiveness by his infinite goodness and mercy.
Silence may be kept.
Almighty and most merciful Father, we have erred and strayed from thy ways like lost sheep, we have followed too much the devices and desires of our own hearts, we have offended against thy holy laws, we have left undone those things which we ought to have done, and we have done those things which we ought not to have done. But thou, O Lord, have mercy upon us, spare thou those who confess their faults, restore thou those who are penitent, according to thy promises declared unto mankind in Christ Jesus our Lord; and grant, O most merciful Father, for his sake, that we may hereafter live a godly, righteous, and sober life, to the glory of thy holy Name. Amen.
The Almighty and merciful Lord grant us absolution and remission of all our sins, true repentance, amendment of life, and the grace and consolation of his Holy Spirit. Amen.
Dearly beloved, we have come together in the presence of Almighty God our heavenly Father, to set forth his praise, to hear his holy Word, and to ask, for ourselves and on behalf of others, those things that are necessary for our life and our salvation. And so that we may prepare ourselves in heart and mind to worship him, let us kneel in silence, and with penitent and obedient hearts confess our sins, that we may obtain forgiveness by his infinite goodness and mercy.
Silence may be kept.
Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen.
Almighty God have mercy on us, forgive us all our sins through our Lord Jesus Christ, strengthen us in all goodness, and by the power of the Holy Spirit keep us in eternal life. Amen.
The Invitatory and Psalter
V. Lord, open our lips.
R. And our mouth shall proclaim your praise.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
V. O Lord, open thou our lips.
R. And our mouth shall show forth thy praise.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Alleluia.
Venite Psalm 95:1-7; 96:9, 13
Worship the Lord in the beauty of holiness: O come, let us adore him.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O come, let us sing unto the Lord; *
let us heartily rejoice in the strength of our salvation.
Let us come before his presence with thanksgiving *
and show ourselves glad in him with psalms.
Worship the Lord in the beauty of holiness: O come, let us adore him.[+][-]
For the Lord is a great God, *
and a great King above all gods.
In his hand are all the corners of the earth, *
and the strength of the hills is his also.
The sea is his, and he made it, *
and his hands prepared the dry land.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O come, let us worship and fall down *
and kneel before the Lord our Maker.
For he is the Lord our God, *
and we are the people of his pasture
and the sheep of his hand.
Worship the Lord in the beauty of holiness: O come, let us adore him.
O worship the Lord in the beauty of holiness; *
let the whole earth stand in awe of him.
For he cometh, for he cometh to judge the earth, *
and with righteousness to judge the world
and the peoples with his truth.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Worship the Lord in the beauty of holiness: O come, let us adore him.
Venite Psalm 95:1-7
Worship the Lord in the beauty of holiness: Come let us adore him.
Worship the Lord in the beauty of holiness: Come let us adore him.
Come, let us sing to the Lord; *
let us shout for joy to the Rock of our salvation.
Let us come before his presence with thanksgiving *
and raise a loud shout to him with psalms.
Worship the Lord in the beauty of holiness: Come let us adore him.[+][-]
For the Lord is a great God, *
and a great King above all gods.
In his hand are the caverns of the earth, *
and the heights of the hills are his also.
The sea is his, for he made it, *
and his hands have molded the dry land.
Worship the Lord in the beauty of holiness: Come let us adore him.
Come, let us bow down, and bend the knee, *
and kneel before the Lord our Maker.
For he is our God,
and we are the people of his pasture and the sheep of his hand. *
Oh, that today you would hearken to his voice!
Worship the Lord in the beauty of holiness: Come let us adore him.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
Worship the Lord in the beauty of holiness: Come let us adore him.
Worship the Lord in the beauty of holiness: Come let us adore him.
The Psalm or Psalms Appointed
Psalm 79 Deus, venerunt
O remember not our old sins but have mercy upon us and that soon for we are come to great misery.
1 O GOD, the heathen are come into thine inheritance; *
thy holy temple have they defiled, and made Jerusalem an heap of stones.
2 The dead bodies of thy servants have they given to be meat unto the fowls of the air, *
and the flesh of thy saints unto the beasts of the land.
3 Their blood have they shed like water on every side of Jerusalem, *
and there was no man to bury them.
4 We are become an open shame to our enemies, *
a very scorn and derision unto them that are round about us.
5 LORD, how long wilt thou be angry? *
shall thy jealousy burn like fire for ever?
6 Pour out thine indignation upon the heathen that have not known thee; *
and upon the kingdoms that have not called upon thy Name.
7 For they have devoured Jacob, *
and laid waste his dwelling-place.
8 O remember not our old sins, but have mercy upon us, and that soon; *
for we are come to great misery.
9 Help us, O God of our salvation, for the glory of thy Name: *
O deliver us, and be merciful unto our sins, for thy Name's sake.
10 Wherefore do the heathen say, *
Where is now their God?
11 O let the vengeance of thy servants' blood that is shed, *
be openly showed upon the heathen, in our sight.
12 O let the sorrowful sighing of the prisoners come before thee; *
according to the greatness of thy power, preserve thou those that are appointed to die.
13 And for the blasphemy wherewith our neighbours have blasphemed thee, *
reward thou them, O Lord, sevenfold into their bosom.
14 So we, that are thy people, and sheep of thy pasture, shall give thee thanks for ever, *
and will alway be showing forth thy praise from generation to generation.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
O remember not our old sins but have mercy upon us and that soon for we are come to great misery.
Psalm 80 Qui regis Israel
Turn us again, thou God of hosts: shew the light of thy countenance and we shall be whole.
1 HEAR, O thou Shepherd of Israel, thou that leadest Joseph like a flock; *
show thyself also, thou that sittest upon the Cherubim.
2 Before Ephraim, Benjamin, and Manasseh, *
stir up thy strength, and come and help us.
3 Turn us again, O God; *
show the light of thy countenance, and we shall be whole.
4 O LORD God of hosts, *
how long wilt thou be angry with thy people that prayeth?
5 Thou feedest them with the bread of tears, *
and givest them plenteousness of tears to drink.
6 Thou hast made us a very strife unto our neighbours, *
and our enemies laugh us to scorn.
7 Turn us again, thou God of hosts; *
show the light of thy countenance, and we shall be whole.
8 Thou hast brought a vine out of Egypt; *
thou hast cast out the heathen, and planted it.
9 Thou madest room for it; *
and when it had taken root, it filled the land.
10 The hills were covered with the shadow of it, *
and the boughs thereof were like the goodly cedar-trees.
11 She stretched out her branches unto the sea, *
and her boughs unto the River.
12 Why hast thou then broken down her hedge, *
that all they that go by pluck off her grapes?
13 The wild boar out of the wood doth root it up, *
and the wild beasts of the field devour it.
14 Turn thee again, thou God of hosts, look down from heaven, *
behold, and visit this vine;
15 And the place of the vineyard that thy right hand hath planted, *
and the branch that thou madest so strong for thyself.
16 It is burnt with fire, and cut down; *
and they shall perish at the rebuke of thy countenance.
17 Let thy hand be upon the man of thy right hand, *
and upon the son of man, whom thou madest so strong for thine own self.
18 And so will not we go back from thee: *
O let us live, and we shall call upon thy Name.
19 Turn us again, O LORD God of hosts; *
show the light of thy countenance, and we shall be whole.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Turn us again, thou God of hosts: shew the light of thy countenance and we shall be whole.
Psalm 81 Exultate Deo
Sing we merrily unto God our strength
1 SING we merrily unto God our strength; *
make a cheerful noise unto the God of Jacob.
2 Take the psalm, bring hither the tabret, *
the merry harp with the lute.
3 Blow up the trumpet in the new moon, *
even in the time appointed, and upon our solemn feast-day.
4 For this was made a statute for Israel, *
and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, *
when he came out of the land of Egypt, and had heard a strange language.
6 I eased his shoulder from the burden, *
and his hands were delivered from making the pots.
7 Thou calledst upon me in troubles, and I delivered thee; *
and heard thee what time as the storm fell upon thee.
8 I proved thee also *
at the waters of strife.
9 Hear, O my people; and I will assure thee, O Israel, *
if thou wilt hearken unto me,
10 There shall no strange god be in thee, *
neither shalt thou worship any other god.
11 I am the LORD thy God, who brought thee out of the land of Egypt: *
open thy mouth wide, and I shall fill it.
12 But my people would not hear my voice; *
and Israel would not obey me;
13 So I gave them up unto their own hearts' lusts, *
and let them follow their own imaginations.
14 O that my people would have hearkened unto me! *
for if Israel had walked in my ways,
15 I should soon have put down their enemies, *
and turned my hand against their adversaries.
16 The haters of the LORD should have submitted themselves unto him; *
but their time should have endured for ever.
17 I would have fed them also with the finest wheat-flour; *
and with honey out of the stony rock would I have satisfied thee.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Sing we merrily unto God our strength
Psalm 79 Deus, venerunt
Remember not our past sins; let your compassion be swift to meet us; for we have been brought very low.
1 O God, the heathen have come into your inheritance; they have profaned your holy temple; *
they have made Jerusalem a heap of rubble.
2 They have given the bodies of your servants as food for the birds of the air, *
and the flesh of your faithful ones to the beasts of the field.
3 They have shed their blood like water on every side of Jerusalem, *
and there was no one to bury them.
4 We have become a reproach to our neighbors, *
an object of scorn and derision to those around us.
5 How long will you be angry, O LORD? *
will your fury blaze like fire for ever?
6 Pour out your wrath upon the heathen who have not known you *
and upon the kingdoms that have not called upon your Name.
7 For they have devoured Jacob *
and made his dwelling a ruin.
8 Remember not our past sins; let your compassion be swift to meet us; *
for we have been brought very low.
9 Help us, O God our Savior, for the glory of your Name; *
deliver us and forgive us our sins, for your Name's sake.
10 Why should the heathen say, "Where is their God?" *
Let it be known among the heathen and in our sight that you avenge the shedding of your servants' blood.
11 Let the sorrowful sighing of the prisoners come before you, *
and by your great might spare those who are condemned to die.
12 May the revilings with which they reviled you, O Lord, *
return seven-fold into their bosoms.
13 For we are your people and the sheep of your pasture; *
we will give you thanks for ever and show forth your praise from age to age.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
Remember not our past sins; let your compassion be swift to meet us; for we have been brought very low.
Psalm 80 Qui regis Israel
Restore us, O God of hosts; show the light of your countenance, and we shall be saved.
1 Hear, O Shepherd of Israel, leading Joseph like a flock; *
shine forth, you that are enthroned upon the cherubim.
2 In the presence of Ephraim, Benjamin, and Manasseh, *
stir up your strength and come to help us.
3 Restore us, O God of hosts; *
show the light of your countenance, and we shall be saved.
4 O LORD God of hosts, *
how long will you be angered despite the prayers of your people?
5 You have fed them with the bread of tears; *
you have given them bowls of tears to drink.
6 You have made us the derision of our neighbors, *
and our enemies laugh us to scorn.
7 Restore us, O God of hosts; *
show the light of your countenance, and we shall be saved.
8 You have brought a vine out of Egypt; *
you cast out the nations and planted it.
9 You prepared the ground for it; *
it took root and filled the land.
10 The mountains were covered by its shadow *
and the towering cedar trees by its boughs.
11 You stretched out its tendrils to the Sea *
and its branches to the River.
12 Why have you broken down its wall, *
so that all who pass by pluck off its grapes?
13 The wild boar of the forest has ravaged it, *
and the beasts of the field have grazed upon it.
14 Turn now, O God of hosts, look down from heaven; behold and tend this vine; *
preserve what your right hand has planted.
15 They burn it with fire like rubbish; *
at the rebuke of your countenance let them perish.
16 Let your hand be upon the man of your right hand, *
and son of man you have made so strong for yourself.
17 And so will we never turn away from you; *
give us life, that we may call upon your Name.
18 Restore us, O LORD God of hosts; *
show the light of your countenance, and we shall be saved.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
Restore us, O God of hosts; show the light of your countenance, and we shall be saved.
Psalm 81 Exultate Deo
Sing with joy to God our strength.
1 Sing with joy to God our strength *
and raise a loud shout to the God of Jacob.
2 Raise a song and sound the timbrel, *
the merry harp, and the lyre.
3 Blow the ram's-horn at the new moon, *
and at the full moon, the day of our feast.
4 For this is a statute for Israel, *
a law of the God of Jacob.
5 He laid it as a solemn charge upon Joseph, *
when he came out of the land of Egypt.
6 I heard an unfamiliar voice saying, *
"I eased his shoulder from the burden; his hands were set free from bearing the load."
7 You called on me in trouble, and I saved you; *
I answered you from the secret place of thunder and tested you at the waters of Meribah.
8 Hear, O my people, and I will admonish you: *
O Israel, if you would but listen to me!
9 There shall be no strange god among you; *
you shall not worship a foreign god.
10 I am the LORD your God, who brought you out of the land of Egypt and said, *
"Open your mouth wide, and I will fill it."
11 And yet my people did not hear my voice, *
and Israel would not obey me.
12 So I gave them over to the stubbornness of their hearts, *
to follow their own devices.
13 Oh, that my people would listen to me! *
that Israel would walk in my ways!
14 I should soon subdue their enemies *
and turn my hand against their foes.
15 Those who hate the LORD would cringe before him, *
and their punishment would last for ever.
16 But Israel would I feed with the finest wheat *
and satisfy him with honey from the rock.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
Sing with joy to God our strength.
Psalm 26 Judica me, Domine
LORD, I have loved the habitation of thy house.
1 BE thou my Judge, O LORD, for I have walked innocently: *
my trust hath been also in the LORD, therefore shall I not fall.
2 Examine me, O LORD, and prove me; *
try out my reins and my heart.
3 For thy loving-kindness is ever before mine eyes; *
and I will walk in thy truth.
4 I have not dwelt with vain persons; *
neither will I have fellowship with the deceitful.
5 I have hated the congregation of the wicked; *
and will not sit among the ungodly.
6 I will wash my hands in innocency, O LORD; *
and so will I go to thine altar;
7 That I may show the voice of thanksgiving, *
and tell of all thy wondrous works.
8 LORD, I have loved the habitation of thy house, *
and the place where thine honour dwelleth.
9 O shut not up my soul with the sinners, *
nor my life with the blood-thirsty;
10 In whose hands is wickedness, *
and their right hand is full of gifts.
11 But as for me, I will walk innocently: *
O deliver me, and be merciful unto me.
12 My foot standeth right: *
I will praise the LORD in the congregations.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
LORD, I have loved the habitation of thy house.
Psalm 28 Ad te, Domine
Hear the voice of my humble petitions when I cry unto thee.
1 UNTO thee will I cry, O LORD, my strength: *
think no scorn of me; lest, if thou make as though thou hearest not, I become like them that go down into the pit.
2 Hear the voice of my humble petitions, when I cry unto thee; *
when I hold up my hands towards the mercyseat of thy holy temple.
3 O pluck me not away, neither destroy me with the ungodly and wicked doers, *
which speak friendly to their neighbours, but imagine mischief in their hearts.
4 Reward them according to their deeds, *
and according to the wickedness of their own inventions.
5 Recompense them after the work of their hands; *
pay them that they have deserved.
6 For they regard not in their mind the works of the LORD, nor the operation of his hands; *
therefore shall he break them down, and not build them up.
7 Praised be the LORD; *
for he hath heard the voice of my humble petitions.
8 The LORD is my strength, and my shield; my heart hath trusted in him, and I am helped; *
therefore my heart danceth for joy, and in my song will I praise him.
9 The LORD is my strength, *
and he is the wholesome defence of his anointed.
10 O save thy people, and give thy blessing unto thine inheritance: *
feed them, and set them up for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Hear the voice of my humble petitions when I cry unto thee.
Psalm 26 Judica me, Domine
LORD, I love the house in which you dwell.
1 Give judgment for me, O LORD, for I have lived with integrity; *
I have trusted in the Lord and have not faltered.
2 Test me, O LORD, and try me; *
examine my heart and my mind.
3 For your love is before my eyes; *
I have walked faithfully with you.
4 I have not sat with the worthless, *
nor do I consort with the deceitful.
5 I have hated the company of evildoers; *
I will not sit down with the wicked.
6 I will wash my hands in innocence, O LORD, *
that I may go in procession round your altar,
7 Singing aloud a song of thanksgiving *
and recounting all your wonderful deeds.
8 LORD, I love the house in which you dwell *
and the place where your glory abides.
9 Do not sweep me away with sinners, *
nor my life with those who thirst for blood,
10 Whose hands are full of evil plots, *
and their right hand full of bribes.
11 As for me, I will live with integrity; *
redeem me, O LORD, and have pity on me.
12 My foot stands on level ground; *
in the full assembly I will bless the LORD.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
LORD, I love the house in which you dwell.
Psalm 28 Ad te, Domine
Hear the voice of my prayer when I cry out to you.
1 O LORD, I call to you; my Rock, do not be deaf to my cry; *
lest, if you do not hear me, I become like those who go down to the Pit.
2 Hear the voice of my prayer when I cry out to you, *
when I lift up my hands to your holy of holies.
3 Do not snatch me away with the wicked or with the evildoers, *
who speak peaceably with their neighbors, while strife is in their hearts.
4 Repay them according to their deeds, *
and according to the wickedness of their actions.
5 According to the work of their hands repay them, *
and give them their just deserts.
6 They have no understanding of the LORD'S doings, nor of the works of his hands; *
therefore he will break them down and not build them up.
7 Blessed is the LORD! *
for he has heard the voice of my prayer.
8 The LORD is my strength and my shield; *
my heart trusts in him, and I have been helped;
9 Therefore my heart dances for joy, *
and in my song will I praise him.
10 The LORD is the strength of his people, *
a safe refuge for his anointed.
11 Save your people and bless your inheritance; *
shepherd them and carry them for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
Hear the voice of my prayer when I cry out to you.
The Lessons
A Reading from Joshua 2:15-24
Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
Then she let them down by a rope through the window, for her house was built into the city wall, so that she dwelt in the wall. And she said to them, "Go into the hills, lest the pursuers meet you; and hide yourselves there three days, until the pursuers have returned; then afterward you may go your way." The men said to her, "We will be guiltless with respect to this oath of yours which you have made us swear. Behold, when we come into the land, you shall bind this scarlet cord in the window through which you let us down; and you shall gather into your house your father and mother, your brothers, and all your father's household. If any one goes out of the doors of your house into the street, his blood shall be upon his head, and we shall be guiltless; but if a hand is laid upon any one who is with you in the house, his blood shall be on our head. But if you tell this business of ours, then we shall be guiltless with respect to your oath which you have made us swear." And she said, "According to your words, so be it." Then she sent them away, and they departed; and she bound the scarlet cord in the window. They departed, and went into the hills, and remained there three days, until the pursuers returned; for the pursuers had made search all along the way and found nothing. Then the two men came down again from the hills, and passed over and came to Joshua the son of Nun; and they told him all that had befallen them. And they said to Joshua, "Truly the LORD has given all the land into our hands; and moreover all the inhabitants of the land are fainthearted because of us."
Then she let them down by a rope through the window, for her house was on the outer side of the city wall and she resided within the wall itself. She said to them, "Go toward the hill country, so that the pursuers may not come upon you. Hide yourselves there three days, until the pursuers have returned; then afterward you may go your way." The men said to her, "We will be released from this oath that you have made us swear to you if we invade the land and you do not tie this crimson cord in the window through which you let us down, and you do not gather into your house your father and mother, your brothers, and all your family. If any of you go out of the doors of your house into the street, they shall be responsible for their own death, and we shall be innocent; but if a hand is laid upon any who are with you in the house, we shall bear the responsibility for their death. But if you tell this business of ours, then we shall be released from this oath that you made us swear to you." She said, "According to your words, so be it." She sent them away and they departed. Then she tied the crimson cord in the window. They departed and went into the hill country and stayed there three days, until the pursuers returned. The pursuers had searched all along the way and found nothing. Then the two men came down again from the hill country. They crossed over, came to Joshua son of Nun, and told him all that had happened to them. They said to Joshua, "Truly the LORD has given all the land into our hands; moreover all the inhabitants of the land melt in fear before us."
Here ends the Reading.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Blessed art thou, O Lord God of our fathers; *
praised and exalted above all for ever.
Blessed art thou for the name of thy Majesty; *
praised and exalted above all for ever.
Blessed art thou in the temple of thy holiness; *
praised and exalted above all for ever.
Blessed art thou that beholdest the depths,
and dwellest between the Cherubim; *
praised and exalted above all for ever.
Blessed art thou on the glorious throne of thy kingdom; *
praised and exalted above all for ever.
Blessed art thou in the firmament of heaven; *
praised and exalted above all for ever.
Blessed art thou, O Father, Son, and Holy Spirit; *
praised and exalted above all for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you for ever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you for ever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you for ever.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Blessed art thou, O Lord God of our fathers; *
praised and exalted above all for ever.
Blessed art thou for the name of thy Majesty; *
praised and exalted above all for ever.
Blessed art thou in the temple of thy holiness; *
praised and exalted above all for ever.
Blessed art thou that beholdest the depths,
and dwellest between the Cherubim; *
praised and exalted above all for ever.
Blessed art thou on the glorious throne of thy kingdom; *
praised and exalted above all for ever.
Blessed art thou in the firmament of heaven; *
praised and exalted above all for ever.
Blessed art thou, O Father, Son, and Holy Spirit; *
praised and exalted above all for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
A Song of Praise Benedictus es, Domine
Song of the Three Young Men, 29-34
Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you for ever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you for ever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you for ever.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
A Reading from Romans 11:13-24
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order to make my fellow Jews jealous, and thus save some of them. For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? If the dough offered as first fruits is holy, so is the whole lump; and if the root is holy, so are the branches. But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. You will say, "Branches were broken off so that I might be grafted in." That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. For if you have been cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree.
Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry in order to make my own people jealous, and thus save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead! If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy. But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the rich root of the olive tree, do not boast over the branches. If you do boast, remember that it is not you that support the root, but the root that supports you. You will say, "Branches were broken off so that I might be grafted in." That is true. They were broken off because of their unbelief, but you stand only through faith. So do not become proud, but stand in awe. For if God did not spare the natural branches, perhaps he will not spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. And even those of Israel, if they do not persist in unbelief, will be grafted in, for God has the power to graft them in again. For if you have been cut from what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree.
Here ends the Reading.
If any place will not receive you shake its dust from your feet as you leave.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Thou art worthy, O Lord, *
to receive glory and honor and power:
For thou hast created all things, *
and for thy pleasure they are and were created.
Thou art worthy, O Lamb that wast slain, *
and hast redeemed us to God by thy blood
Out of every kindred, and tongue, and people, and nation: *
and hast made us unto our God kings and priests.
Blessing, and honor, and glory, and power *
be unto him that sitteth upon the throne
And unto the Lamb *
for ever and ever.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
If any place will not receive you shake its dust from your feet as you leave.
If any place will not receive you shake its dust from your feet as you leave.
A Song to the Lamb Dignus es
Revelation 4:11, 5:9-10, 13
Splendor and honor and kingly power *
are yours by right, O Lord our God,
For you created everything that is, *
and by your will they were created and have their being;
And yours by right, O Lamb that was slain, *
for with your blood you have redeemed for God,
From every family, language, people, and nation, *
a kingdom of priests to serve our God.
And so, to him who sits upon the throne, *
and to Christ the Lamb,
Be worship and praise, dominion and splendor, *
for ever and for evermore.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
If any place will not receive you shake its dust from your feet as you leave.
If any place will not receive you shake its dust from your feet as you leave.
The Song of Zechariah Benedictus Dominus Deus
Luke 1:68-79
Blessed be the Lord God of Israel, *
for he hath visited and redeemed his people;
And hath raised up a mighty salvation for us *
in the house of his servant David,
As he spake by the mouth of his holy prophets, *
which have been since the world began:
That we should be saved from our enemies, *
and from the hand of all that hate us;
To perform the mercy promised to our forefathers, *
and to remember his holy covenant;
To perform the oath which he sware to our forefather Abraham, *
that he would give us,
That we being delivered out of the hand of our enemies *
might serve him without fear,
In holiness and righteousness before him, *
all the days of our life.
And thou, child, shalt be called the prophet of the Highest, *
for thou shalt go before the face of the Lord
to prepare his ways;
To give knowledge of salvation unto his people *
for the remission of their sins,
Through the tender mercy of our God, *
whereby the dayspring from on high hath visited us;
To give light to them that sit in darkness
and in the shadow of death, *
and to guide our feet into the way of peace.
Glory be to the Father, and to the Son, and to the Holy Ghost: *
As it was in the beginning, is now, and ever shall be, world without end. Amen.
If any place will not receive you shake its dust from your feet as you leave.
If any place will not receive you shake its dust from your feet as you leave.
The Song of Zechariah Benedictus Dominus Deus
Luke 1: 68-79
Blessed be the Lord, the God of Israel; *
he has come to his people and set them free.
He has raised up for us a mighty savior, *
born of the house of his servant David.
Through his holy prophets he promised of old,
that he would save us from our enemies, *
from the hands of all who hate us.
He promised to show mercy to our fathers *
and to remember his holy covenant.
This was the oath he swore to our father Abraham, *
to set us free from the hands of our enemies,
Free to worship him without fear, *
holy and righteous in his sight
all the days of our life.
You, my child, shall be called the prophet of the Most High, *
for you will go before the Lord to prepare his way,
To give his people knowledge of salvation *
by the forgiveness of their sins.
In the tender compassion of our God *
the dawn from on high shall break upon us,
To shine on those who dwell in darkness and the
shadow of death, *
and to guide our feet into the way of peace.
Glory to the Father, and to the Son, and to the Holy Ghost:*
As it was in the beginning, is now, and will be for ever. Amen.
If any place will not receive you shake its dust from your feet as you leave.
The Apostles' Creed
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven,
and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
I believe in God, the Father almighty,
maker of heaven and earth;
And in Jesus Christ his only Son our Lord;
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell.
The third day he rose again from the dead.
He ascended into heaven,
and sitteth on the right hand of God the Father almighty.
From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
The Prayers
V. The Lord be with you.
R. And also with you.And with thy spirit.
Let us pray.
Our Father, who art in heaven,
hallowed be thy Name,
thy kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom, and the power, and the glory,
for ever and ever. Amen.
Our Father in heaven,
hallowed be your Name,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
as we forgive those
who sin against us.
Save us from the time of trial,
and deliver us from evil.
For the kingdom, the power,
and the glory are yours,
now and for ever. Amen.
Suffrages A
V. Show us your mercy, O Lord;
R. And grant us your salvation.
V. Clothe your ministers with righteousness;
R. Let your people sing with joy.
V. Give peace, O Lord, in all the world;
R. For only in you can we live in safety.
V. Lord, keep this nation under your care;
R. And guide us in the way of justice and truth.
V. Let your way be known upon earth;
R. Your saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with your Holy Spirit.
V. O Lord, show thy mercy upon us;
R. And grant us thy salvation.
V. Endue thy ministers with righteousness;
R. And make thy chosen people joyful.
V. Give peace, O Lord, in all the world;
R. For only in thee can we live in safety.
V. Lord, keep this nation under thy care;
R. And guide us in the way of justice and truth.
V. Let thy way be known upon earth;
R. Thy saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with thy Holy Spirit.
Suffrages B
V. Save your people, Lord, and bless your inheritance;
R. Govern and uphold them, now and always.
V. Day by day we bless you;
R. We praise your name for ever.
V. Lord, keep us from all sin today;
R. Have mercy upon us, Lord, have mercy.
V. Lord, show us your love and mercy;
R. For we put our trust in you.
V. In you, Lord, is our hope;
R. And we shall never hope in vain.
V. O Lord, save thy people and bless thine heritage;
R. Govern them and lift them up for ever.
V. Day by day we magnify thee;
R. And we worship thy name ever, world without end.
V. Vouchsafe, O Lord, to keep us this day without sin;
R. O Lord, have mercy upon us, have mercy upon us.
V. O Lord, let thy mercy be upon us;
R. As our trust is in thee.
V. O Lord, in thee have I trusted;
R. Let me never be confounded.
Collect of the Day
O Lord, we beseech thee mercifully to receive the prayers of thy people who call upon thee, and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfill the same; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
A Collect for Peace
O God, who art the author of peace and lover of concord, in knowledge of whom standeth our eternal life, whose service is perfect freedom: Defend us, thy humble servants, in all assaults of our enemies; that we, surely trusting in thy defense, may not fear the power of any adversaries; through the might of Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
Lord Jesus Christ, who didst stretch out thine arms of love on the hard wood of the cross that everyone might come within the reach of thy saving embrace: So clothe us in thy Spirit that we, reaching forth our hands in love, may bring those who do not know thee to the knowledge and love of thee; for the honor of thy Name. Amen.
A Collect for Peace
O God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries; through the might of Jesus Christ our Lord. Amen.
Then, unless the Eucharist or a form of general intercession is to follow, one of these prayers for mission is added.
Prayer for Mission
Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen.
Here may be sung a hymn or anthem. [+][-]
Hymn: Telluris Ingens Conditor
Meter: LM
Earth's mighty Maker, whose command
Raised from the sea the solid land,
And drove each billowy heap away,
And bade the earth stand firm for aye:
That so, with flowers of golden hue,
The seeds of each it might renew;
And fruit trees bearing fruit might yield--
And pleasant pasture of the field;
Our spirit's rankling wounds efface
With dewy freshness of Thy grace:
That grief may cleanse each deed of ill,
And o'er each lust may triumph still.
Let every soul Thy law obey,
And keep from every evil way;
Rejoice each promised good to win
And flee from every mortal sin.
O Father, that we ask be done,
Through Jesus Christ, Thine only Son;
Who, with the Holy Ghost and Thee,
Doth live and reign eternally.
V. O satisfy us early with thy mercy.
R. That we may rejoice and be glad.
Hymn: Telluris Ingens Conditor
Meter: LM
Earth's mighty Maker, whose command
Raised from the sea the solid land,
And drove each billowy heap away,
And bade the earth stand firm for aye:
That so, with flowers of golden hue,
The seeds of each it might renew;
And fruit trees bearing fruit might yield--
And pleasant pasture of the field;
Our spirit's rankling wounds efface
With dewy freshness of Thy grace:
That grief may cleanse each deed of ill,
And o'er each lust may triumph still.
Let every soul Thy law obey,
And keep from every evil way;
Rejoice each promised good to win
And flee from every mortal sin.
O Father, that we ask be done,
Through Jesus Christ, Thine only Son;
Who, with the Holy Ghost and Thee,
Doth live and reign eternally.
V. Satisfy us early with your mercy.
R. That we may rejoice and be glad.
Authorized intercessions and thanksgivings may follow.
For All Sorts and Conditions [A form of general intercession] [+][-]
O God, the creator and preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those who are in any ways afflicted or distressed, in mind, body, or estate; [especially those for whom our prayers are desired]; that it may please thee to comfort and relieve them according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen.
O God, the creator and preserver of all humanity, we humbly beseech you on behalf of all sorts and conditions of people; that you would be pleased to make your ways known to them, your saving health to all nations. Especially, we pray for your holy Church across the world; that it may be guided and governed by your good Spirit, so that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to your fatherly goodness all those who are in any ways afflicted or distressed, in mind, body, or estate; [especially those for whom our prayers are desired]; that it may please you to comfort and relieve them according to their various needs, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we ask for Jesus Christ's sake. Amen.
The General Thanksgiving [+][-]
Almighty God, Father of all mercies,
we thine unworthy servants
do give thee most humble and hearty thanks
for all thy goodness and loving kindness
to us and to all men.
We bless thee for our creation, preservation,
and all the blessings of this life;
but above all for thine inestimable love
in the redemption of the world by our Lord Jesus Christ,
for the means of grace, and for the hope of glory.
And, we beseech thee,
give us that due sense of all thy mercies,
that our hearts may be unfeignedly thankful;
and that we show forth thy praise,
not only with our lips, but in our lives,
by giving up our selves to thy service,
and by walking before thee
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with thee and the Holy Ghost,
be all honor and glory, world without end. Amen.
Almighty God, Father of all mercies,
we your unworthy servants give you humble thanks
for all your goodness and loving-kindness
to us and to all whom you have made.
We bless you for our creation, preservation,
and all the blessings of this life;
but above all for your immeasurable love
in the redemption of the world by our Lord Jesus Christ;
for the means of grace, and for the hope of glory.
And, we pray, give us such an awareness of your mercies,
that with truly thankful hearts we may show forth your praise,
not only with our lips, but in our lives,
by giving up our selves to your service,
and by walking before you
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with you and the Holy Spirit,
be honor and glory throughout all ages. Amen.
A Prayer of St. Chrysostom [+][-]
Almighty God, who hast given us grace at this time with one accord to make our common supplication unto thee, and hast promised through thy well beloved Son that when two or three are gathered together in his Name thou wilt be in the midst of them: Fulfill now, O Lord, the desires and petitions of thy servants as may be best for us; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen.
Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.
Let us bless the Lord.
Thanks be to God.
May the souls of the faithful departed, through the mercy of God, rest in peace.
Amen.
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen. 2 Corinthians 13:14
Post-Office Marian Antiphon [+][-]
Salve Regina
Hail holy Queen, Mother of mercy, our life, our sweetness,
and our hope.To thee do we cry, poor banished children of Eve.
To thee do we send up our sighs, mourning and weeping in this
valley of tears.Turn then, most gracious Advocate, thine eyes of
mercy toward us. And after this our exile show unto us
the blessed fruit of thy womb, Jesus.
O clement
O loving
O sweet Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty, everlasting God, who by the cooperation of the Holy Spirit, didst prepare the body and soul of the glorious Virgin-Mother Mary to become a worthy dwelling for Thy Son; grant that we who rejoice in her commemoration may, by her loving intercession, be delivered from present evils and from the everlasting death. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
Salve Regina
Mary, we hail you, Mother and Queen compassionate;
Mary, most humble, great and pure, we hail you.
To you we exiles, children of Eve lift our voices.
To you we sing praises, because by the Spirit, you brought
forth to us the Savior.
Turn now, therefore, O our intercessor, your eyes of pity and lovingkindness upon us sinners.
Then at the last, when our earthly journey has been ended, show us Jesus, the blessed fruit of your womb.
O gentle
O tender
O gracious Virgin Mary
V. Pray for us, O Holy Mother of God.
R.That we may be made worthy of the promises of Christ.
Let us pray:
Almighty and everlasting God, who by the overshadowing of the Holy Spirit, prepared the body and soul of the glorious Virgin Mary to become a habitation for your Son: Grant that, as we rejoice in her obedience, we may have the support of her loving intercession, and may be delivered from our present evils and eternal death; through Jesus Christ our Lord. Amen.
V. May the divine help remain with us always.
R. And with our absent brothers and sisters. Amen.
So, John Cassian is, in essence, admitting that the Egyptians have a more perfect practice: the two Offices of Morning and Evening Prayer give the stern Egyptian monks all they need in order to pray without ceasing for the rest of the day. But then he goes right ahead and tells his monks to do the three day hours in Palestinian fashion! The Egyptian way may be better, but the Palestinian is easier—and is likely better training for those still needing to learn their psalms.
In essence, we can say that these two groups show us two different ways of using the Daily Office to learn how to pray without ceasing. The “Egyptian” model is to only have two long Offices with psalms and readings at both. The “Palestinian” model is to have shorter and more frequent Offices with psalmody, leaving the reading of Scripture for the long Office at night. The Palestinian model wins decisively in the West; Benedict expresses in his Rule what has become normative in the West: eight liturgical services of prayer with an additional monastic business meeting—Chapter—that itself acquires liturgical material. Indeed, this pattern of frequency in corporate recitation of the Offices gets taken to its extreme in the monasteries of Cluny to the point that up to a full eight hours of the day were spent singing liturgies!
With the creation of the Book of Common Prayer at the Reformation, Archbishop Cranmer put the Anglican churches onto the other path. Whereas for centuries the Western Church had followed the Palestinian model, Cranmer turned us back to the Egyptian model. Up until our present book, our Offices had consisted of just what the Egyptian Office had: psalms, a reading from the Old Testament, a reading from the New Testament and prayers, all done twice a day. (The 1979 book gives a “Palestinian” nod with the introduction of Noon Prayer and Compline.)
If prayer without ceasing is our goal (and why shouldn’t it be?) we must recall that the Egyptian model is the harder path. In order to fulfill the call, we would be wise to take their advice. Pray the long Offices as they’re appointed, but then—throughout the day—make our private prayers “brief but frequent.” Take a verse that strikes you in the morning. Ponder it through the day; make it your prayer. Repeat it to yourself as you sit in silence. Whisper it to yourself as you work. Roll it in your mind while you eat. Make it part of your prayer without ceasing.
This, then, is the essence of the Office—to make our spiritual sacrifice of praise and thanksgiving. By speaking in “psalms, hymns, and spiritual songs to God” our hearts are lifted and our minds expanded to see a world imbued with God. As we take the words of the psalms and the Scriptures into ourselves, we provide ourselves with the basic resources to “pray without ceasing.” The practice of the Office—whether together or alone—builds up in us the pattern of praise and points us in the way of the habitual recollection of God.
Moreover, poetry both enchants and informs, addressing its rhythmic and symbolic speech to regions of the mind which are inaccessible to argument, and evoking movements of awe and love which no exhortation can obtain. It has meaning at many levels, and welds together all those who use it; overriding their personal moods and subduing them with a grave loveliness. (Worship, p. 120)
Ahhhhh…..
So wonderful to see Evelyn Underhill make an appearance here; this is a great quote. Very interesting to see a concise enumeration of the various ways human beings perceive, learn, and understand – and how the “poetic” in particular can speak to people in ways the others can’t. “Worship” was one of the first books I ever read about Christianity, and I still think about it and remember parts of it. Fascinating, too, about the Egyptian and Palestinian schools of the office! That’s completely new to me.
Fantastic article!
Yeah, I’m on an Underhill kick… I didn’t think there was any way I could write this book properly without sitting at her feet for a while so I’m re-reading Worship and The Life of the Spirit and the Life of To-day. This section was just too good not to use.
Wonderful post, Derek. Thanks so much.
Robb