GUIDE FOR CELEBRATING THE LITURGY OF THE HOURS % “% a CHRISTOPHER J. FERRARO ANTHONY RUFF, os TRAININGNihil Obstat Imprimatur Rev. Mr. Daniel G. Welter, jp ‘Most Rev. Ronald A. Hicks Chancellor Vicar General Archdiocese of Chicago Archdiocese of Chicago August 20, 2019 August 20, 2019 ‘The Nihil Obstat and Imprimatur are declarations that the material is free from doctrinal or moral error, and thus is granted permission to publish in accordance with c. 827. No legal responsibility is assumed by the grant of this permission, No implication is contained herein that those who have granted the Nihil Obstat and Imprimatur agree with the content, opinions, or statements expressed. ‘The glossary definitions were written by Dennis C, Smolarski, sf, and Joseph DeGrocco © Liturgy Training Publications. The section “Using the Ordo” on page 26 was written by Corinna Laughlin © Liturgy Training Publications. GutDe FoR CELEBRATING THE LITURGY OF THE Hours © 2020 Archdiocese of Chicago: Liturgy Training Publications, 3949 South Racine Avenue, Chicago, IL. 60609, 800-933-1800; fax: 800-933-7094; email: orders@ltp.org; website: www.LTP.org. All rights reserved. This book is part of the Preparing Parish Worship” series. ‘This book was edited by Danielle A. Noe. Victor R. Pérez was the production editor, Anna Manhart was the series and cover designer, and Juan Alberto Castillo was the production artist. Cover illustration: the smoke image is from Shutterstock/tj_studio; LTP is grateful for the kind permission of Catholic Book Publishing to photograph Volume III of their four-volume set of The Liturgy of the Hours for use on the cover of this resource. Please refer to the Catholic Book Publishing website for more information about these volumes: wwweatholicbookpublishing.com. Art on page vi © Martin Erspamer, oss. Photos on pages 7, 10, and 81 are courtesy of the Catholic News Agency; photos on pages 15, 17, and 82 © Christopher J. Ferraro; photos on page 4, 12, 19, 28, 31, 32, 35, 39, 52, 54, 56, 60, 70, 74, 78, 88, 93, and 94 © Liturgy Training Publications; photo on page 91 © St. John’s Abbey; Collegeville, MN; photos on pages 24, 34, 47, 50, 57, 62, 65, 84, and 86 © John Zich. 2423222120 «12345 Printed in the United States of America Library of Congress Control Number: 2019949465 ISBN 978-1-61671-512-0 EGCLHCONTENTSaol zation auorekim proverPREFACE d like to go someplace to pray,” said Paul. “We'll join you,” said Luke and Silas. They had only recently arrived in Philippi. Silas suggested, “How about that place outside the city gate along the river?” “Where we met Lydia?” asked Luke. “Exactly,” said Silas. “She already discovered it as a sacred space.” “Great!” said Paul. “Let’s go.” They turned that direction, only to be confronted by a slave girl, shout- ing, “These people are slaves of the Most High God, who proclaim to you a way of salvation.” She got directly behind Paul. Paul looked at Silas and shrugged his shoulders. “Whatever,” he said. “Stay focused. Let's go pray.” “I saw her pretending to tell fortunes earlier today,” said Luke. “She then brought a fistful of coins over to her owners.” The Apostles ignored the girl and went on their way. ‘The next day, though, the same girl found them, repeating the same alle- gation, and walking again directly behind Paul. “You are slaves,” she shouted. Paul was thinking, “We aren't slaves. We are Apostles.” On the third day, Paul spied the owners of the slave girl sitting in the shade, counting coins and watching for his approach. Again, the girl walked behind Paul and shouted at him, “You are slaves of the Most High God.” Luke said to Paul, “Sadly, she is the slave.” Paul responded, “And nota slave of her earthly owners, but a slave of the devil.” Paul faced the girl and addressed the spirit who possessed her: “I command you in the name of Jesus Christ to come out of her.” And the demon fled. At that, the owners stood up. They approached the girl, who had become calm and seemed completely at peace. One owner became angry. “She's like she used to be,” he shouted. “She won't be able to tell fortunes,” complained another.“Or bring us money,” moaned the first. Luke kept his distance as he watched this awareness grow. The two own- ers stormed up to Paul and Silas, grabbed them by the neck, and hauled them into the public square. A crowd gathered, and the commotion led to much shouting and pushing. ‘The owners approached the magistrates. “These people are Jews and are disturbing our city and are advocating customs that are not lawful for us Romans to adopt or practice.” ‘The magistrates, assessing that there were more people siding with the owners than with the two Jews, reached a verdict on the spot. “Pull off their clothes,” said one. “Beat them with rods,” ordered the other. Luke watched in horror as the crowd mercilessly tormented Paul and Silas. The magistrates flung open the doors of the prison, and the crowd hurled the Apostles inside. The jailer put them in the innermost cell and chained their feet to a stake. Paul and Silas were flabbergasted. “All this because we wanted to pray?” wondered Silas. A stillness came over Paul, who resolved not to let some demon afflict him. “Prayer is all we can do,” he said, “and prayer is all we will do.” “What, pray now?” asked Silas. “It isn’t even the hour for prayer.” Paul said, “Remember the stories Peter told us. At Pentecost, what time was it when he concluded his time of prayer in the upper room?” “Nine o'clock,” said Silas. “In Joppa, when Peter saw a vision about clean foods, what time was it?” “Noontime,” replied Silas. “Tn Jerusalem, when he and John saw the cripple, what time had they gone to the Temple to pray?” “About three o'clock.” “Remember what you've heard about Jesus? When did he go to the mountain to pray?”“He spent the night there.” “At Capernaum, when did he pray?” “He got up very early, before dawn, and prayed at a desert place.” “Any hour of the day is fine for prayer, Silas. So let us begin.” Praying and singing while other prisoners listened, still bound with chains and in increasing darkness, Paul and Silas passed the time, praying even at midnight. Unaware that their imprisonment would soon end with an earthquake that shattered their chains and created a spiritual earthquake in the heart of the jailer, they prayed. Unaware that the jailer would then welcome them to his home, where he would nurse their wounds, and where his entire house- hold would become believers, they prayed. Unaware that the same magistrates would order the lictors to let them go free, they prayed. Unaware that Lydia, whose place of prayer first inspired them in Philippi, would host them once again, they prayed. Unaware that Luke would survive to write their story, they prayed. All hours of the day are sacred, even when we do not know how they will end or where they will lead. Prayer belongs to the hours. —Paul Turner Paut TuRNeR is pastor of the Cathedral of the Immaculate Conception in Kansas City, Missouri. A priest of the Diocese of Kansas City-St. Joseph, he holds a doctor- ate in sacred theology from Sant’Anselmo in Rome. He has published many pastoral resources on liturgy. Prefaceaol zation auorekim proverWELCOME elcome to the Guide for Celebrating the Liturgy of the Hours. Throughout the history of the Church, Christians have consecrated time by pausing at various moments throughout the day to pray the Liturgy of the Hours, also known as the Divine Office. This ritual belongs to all Christians, even though, at times, it seems to have been reserved to clergy and religious. Perhaps this Guide can be a catalyst to instill a heartfelt desire in all the faithful to pray the Hours, especially in a communal setting. About This Book This book is primarily intended for parish communities and groups of Christians who wish to gather to pray the Liturgy of the Hours. While it will make reference to the individual recitation of the Hours, and may be of benefit to those who do pray it on their own, it is primarily intended as a resource for those who wish to pray communally. It also emphasizes, citing various ecclesial documents, that the Hours fall under the realm of liturgical prayer, not devotional prayer. The historical and theological section surveys the development of the Hours throughout the Church’s history and delves deep into the rich theologi- cal meaning of the Church's official prayer. The practical section examines the nuts and bolts of the communal celebration of the Hours while covering topics such as liturgical ministers, the environment, music, multicultural consider- ations, appropriate adaptation, etc. It then walks the reader through each ele- ment of the five Hours of the Day—Morning Prayer, Evening Prayer, Daytime Prayer, Night Prayer, and the Office of Readings. Consideration is also given to the celebration of the Hours throughout the various seasons of the liturgi- cal year and to the proposed changes to the Hours that are under consideration by the United States Conference of Catholic Bishops. Following the practical section, there is a series of frequently asked questions such as: What is the best approach to singing the psalms? Can a Lucernarium be part of Evening Prayer? What is the difference between theterms Divine Office, Breviary, and the Liturgy of the Hours? Guide for Celebrating the Liturgy of the Hours concludes with an annotated list of resources and a glossary of common terms related to the celebration of the Liturgy of the Hours. Day after day, hour after hour, Christians unite their hearts with Christ and his Church as they pray the Divine Office. May this practical resource provide you and your parish community, liturgy and worship committees, music ministers, and all liturgical ministers, the ability to pray the Hours well and often. May it guide you deeper into the heart of Christ’s Paschal Mystery, the core and center of all liturgical prayer. May it help you to mine the riches of the Church’s liturgy (lex orandi), to understand what the Church believes (lex credendi), and how that belief moves us to authentic Christian living (lex vivendi). About the Authors CurisTopHer J. FERRARO is director of music at Our Lady of Perpetual Help Church, Lindenhurst, New York. He also directs the Liturgical Music Institute at the Seminary of the Immaculate Conception, Huntington, New York, and is amember of the diocesan liturgical commission for the Diocese of Rockville Centre. He serves on the board of directors for the Federation of Diocesan Liturgical Commissions and is a member of the NPM Council. Chris holds masters degrees in theology and pastoral studies as well as an advanced cer- tificate in pastoral liturgy from the Seminary of the Immaculate Conception, Huntington, New York, and is certified as Director of Worship through the Alliance for the Certification for Lay Ecclesial Ministers. Fr. ANTHONY RUFF, oss, is a monk of St. John’s Abbey. He teaches liturgy and liturgical music at St. John’s University and School of Theology. He is author of Sacred Music and Liturgical Reform: Treasures and Transformations (LTP, 2007). He is an expert in Latin chant, and he chaired the international committee that composed the ministerial chants for the third edition of The Roman Missal (2011). He has been on leadership boards of the National Association of Pastoral Musicians, the Hymn Society, and the Catholic Academy of Liturgy. He is executive director of the National Catholic Youth Choir and blogs at Pray Tell. GUIDE FOR CELEBRATING THE LITURGY OF TH!The Theological and Historical Development of the Liturgy of the Hours “Pray always without becoming weary.” —Luke 18:1 ime spent in prayer is an indispensable part of the spiritual life of a | Christian disciple. The participation in the liturgy is the source and summit of our lives as Christians, and this includes participating in the Liturgy of the Hours.' The Liturgy of the Hours, also known as the Divine Office, “is the prayer of the Church with Christ and to Christ”? and as such “js a source of devotion and nourishment also for personal prayer.” Theological Understanding of the Hours ‘The Gospel accounts give us a glimpse of Christ’s own prayer life and show us how he took time to pray before and during crucial parts of his life and ministry. As a faithful Jew, he took part in the public prayer in the synagogues and the Temple and in the private prayers that were, for devout Jews, part of their daily routine. He prayed when he called his disciples, before his public miracles, when he blessed the little children, before meals, before his death, and even as he hung on the cross. The words of the psalms were part of what the Gospel accounts portray as his last words to the Church. Christians should seek to imitate Christ in their own prayer lives. “Seeking Christ, penetrating ever more deeply into his mystery through prayer they should offer praise and petition to God with the same mind and heart as the divine Redeemer when he prayed.” 1. See Constitution on the Sacred Liturgy (CSL), 10, and Lumen gentium (LG), 11 2. General Instruction of the Liturgy of the Hours (GILOH), 2. 3. CSL, 90. 4. GILOH, 19.Praying the Hours is an action of the entire Church’ and is an exercise of the priestly, prophetic, and kingly ministry that the members of the Church. are baptized into as we seek to die to self and rise to new life in Christ. Christ’s priesthood is also shared by the whole Body of the Church, so that the baptized are consecrated as a spiritual temple and holy priesthood through the rebirth of baptism and the anointing of the Holy Spirit and are empowered to offer the worship of the New Covenant, a worship that derives not from our own powers but from Christ's merit and gift. ‘This empowerment to offer worship does not bestow a privilege on us, but rather gives us the responsibility of continuing the work of the Triune God to the Father, in the Son, and through the Holy Spirit. This work, which is the primary task of Christian disciples, fulfills our responsibility to pray with and for others, especially those who are too ill, or distraught, or even unaware of this prayer that can be made with Christ and for others. Praying the Hours is a way to follow St. Paul’s command to “pray without ceasing” and to “sanctify the Boy pabiey praising God. day and the whole range of human activity.”* Janet Baxendale, sc, —General instruction ofthe Liturgy of the Hours, 99 explains that, as liturgical prayer, the ee The divine office is the voice of the Church, that is, of the whole Mystical Liturgy of the Hours brings people into knowledge of Christ: The essence of our sanctification is putting on Christ—becoming like him, taking seriously our baptismal mission to become a presence of Christ in the world. But in order to do this, we must first know Christ. The liturgy is the first, best teacher of Christ—and the Liturgy of the Hours, because it sanctifies the entire day, is the most regular, immediate, frequent contact the Christian can have with liturgical prayer.” ‘The Liturgy of the Hours also helps to connect us to the natural rhythm of the day and to “[consecrate] to God the whole cycle of the day and night.”"” ‘The psalmody and prayers of the morning that reflect the newness of the day contrast with the evening psalmody and prayers that give thanks for the past 5, See CSL, 99, 100. 6. See GILOH, 7. 7.1 Thessalonians 517 8. GILOH, 11 9, “Spiritual Potential of the Liturgy of the Hours,” Origins 23, no, 22 (November 11, 1993): 387. 10. GILOH, 10. 2 GUIDE FOR CELEBRATING THE LITURGY OF THE HOURSday and ask for peace in the night ahead. ‘Ihe symbols and images used in the praying of the Hours connect us to the elements of earth and reflect the goodness of creation and the cosmos. Too often, the Liturgy of the Hours has been misconstrued to be a time of private or even devotional prayer. Rather, it is a public ritual that belongs to the whole “Body of the Church, whose life it both expresses and affects.”" Private prayer is laudable and is an important part of one’s spiritual life. St. Matthew even recommends to “go to your inner room, close the door, and pray to your Father in secret.” As communal prayer, belonging to the whole Body of Christ, the Hours are ideally prayed communally, “where two or three are gathered together in my name, there am I in the midst of them.” ‘This is the “very essence of the Church itself, which is a community and which in prayer must express its nature as a community.” Although for those who do not have the luxury of a praying in community and must pray the Hours alone, there is the consoling truth that even when we pray the Hours alone, our prayer is caught up in the powerful stream of the prayer of the Church, offered across the world throughout the day. Liturgical prayer is not simply what we Christians do, but rather what helps make us who we are and form usin the One in whose image and likeness we are called to be. Because it is public, liturgical prayer, the Liturgy of the Hours is very much related to the celebration __Public and common prayer by the people of God is rightly considered to be among the primary duties of the Church. — General instruction ofthe Liturgy of the Hours, 1 of the Eucharist. Praying the Liturgy of the Hours extends to the various times of the day “the praise and thanksgiving, the memorial of the mysteries of salvation, the petitions and the foretaste of heavenly glory that are present in the eucharistic mystery.”!* Like the Mass, the Liturgy of the Hours immerses us in the mys- teries of the liturgical year, the life of Christ placed before us and through which we come in prayer to a deeper knowledge of Christ and his human life on earth, as well as his victory over death for our sins and his glorious tri- umph in heaven. There are times when combining the celebration of Mass 11, GILOH, 20, 12, Matthew 6:6. 13, Matthew 18:20, 14, GILOH, 9, 15, GILOH, 12. The Theological and Historical Development of the Liturgy of the Hours 3Praying the Hours in a communal setting helps to form the community into a school of prayer. and the Hours might be appropriate; however, both rituals are generally best prayed in their own time and space. Praying the Hours is an excellent prepa- ration for Mass, “for it inspires and deepens ina fitting way the dispositions necessary for the fruitful celebration of the eucharist: faith, hope, love, devo- tion, and the spirit of self-denial.”'* St. Pope John Paul II once wrote about the importance of forming parishioners in prayer, a formation which he noted is central to parish life. “Our Christian communities must become genuine ‘schools’ of prayer, where the meeting with Christ is expressed not just in imploring help but also in thanksgiving, praise, adoration, contemplation, listening and ardent devo- tion, until the heart truly ‘falls in love The praying of the Liturgy of the Hours in a communal setting, with the Church’s ancient treasure chest of psalms, canticles, hymns, readings, and prayers, helps make parishes genuine schools of prayer where people can fall in love with Christ and immerse themselves into the heart of the Paschal Mystery. The liturgical reforms of the Second Vatican Council highlight the desire for a more generous sched- uling of the Hours in parish life: “Pastors should see to it that the chief hours, especially vespers, are celebrated in common in church on Sundays and the more solemn feasts.” Flexibility, adaptability, and creativity in preparation are essential in this busy world. “It will be necessary to take into account the 16. GILOH, 12. 17, Novo millennio inuente, 33 18, CSL, 100. GUIDE FOR CELEBRATING THE LITURGY OF THE HOURSmodern conditions in which daily life has to be lived, especially by those who are called to labor in apostolic works.” In its praying of the Hours and the daily offering of praise to God, the Church “unites itself with that hymn of praise sung throughout all ages in the halls of heaven.” Celtic spirituality refers to the places where heaven and earth meet as “thin places” or the “thin veil.” Celebrating the Hours certainly brings the Church to thin places and “when we all, from every tribe and tongue and people and nation redeemed by Christ’s blood and gathered together into one Church, glorify the triune God with one hymn of praise.””’ The Communion. of Saints is highlighted in particular in the intercessions and also in the com- memoration of saints in the observa- Through [Christ] let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name. —Hebrews 13:15 tion of the solemnities, feasts, and memorials that occur throughout the course of the liturgical year. Sometimes, God’s glory is very apparent in our lives. At other times, it is not so noticeable, but it is always present. St. Thomas Aquinas’ hymn for the office of the Most Holy Body and Blood of Christ, Pange lingua gloriosi, reminds us “Faith alone may safely guide us where the senses cannot lead.” When we pray the Liturgy of the Hours, God’s glory can penetrate our souls and be very noticeable at one time and be subtle and not so noticeable at another time. It would be unrealistic to expect every single experience of the Hours to be an existential spiritual experience that lifts us into the heavenly realm. Sometimes, or even many times, because of various factors in our lives and because we are human, the prayer may not seem to move us at all. A rock on the shore doesn’t lose its shape because one high tide, or even one hundred high tides, has passed over it. It slowly and gradually changes shape over time because of the daily ebb and flow of the tide washing over it. Similarly, the daily and constant ebb and flow of the psalms, hymns, prayers, and ritual of the Church’s daily prayer can shape us over time even though we may not feel it immediately. Praying the Divine Office gives us the opportunity to experience God’s glory in its subtlety which can sometimes be when and how we need it the most. 19, CSL, 88, 20, GILOH, 16. 21, Revelation 7:9, The Theological and Historical Development of the Liturgy of the Hours 5The New Testament and the Early Church ‘The history of the Liturgy of the Hours,” is a history of the Church taking seriously the scriptural injunction to pray at all times. At first this was done by the entire Church. Over the course of history, the Hours became something prayed especially in monasteries and by clergy. But still, through- out much of Church history, the Hours continued to be prayed in cathedrals and even in parishes with the people present. And even when attendance at the Hours had become less common for laity, many of their beloved prayer the editio typica, the original Latin, When the people are invited to the liturgy into the vernacular. Since 1969, the of the hours and come together in unity Church had been using the principles of heart and voice, they show forth the set forth in Comme le Prevoit to trans- Church in its celebration of the mystery late liturgical texts from Latin into the of Christ. vernacular according to the concept — General instuction ofthe gf dynamic equivalence, which Liturgy of the Hours, 22 allowed for a looser translation of the base text into the vernacular. Liturgiam Authenticam follows the concept of formal equivalence, which demands a more literal word-for-word translation from the original Latin.” By the mandate of Liturgiam authenti- cam, virtually all of the ritual books for the Roman Rite have been or are in the process of being retranslated. In recent years, the Church has received new translations of The Roman Missal, the Order of Confirmation, and the Order of Celebrating Matrimony. In addition to Liturgicam authenticam, a second edition of the Liturgy of the Hours, called the edition typica altera, was released in 1985. In November 2012, the bishops of the United States voted to revise the current translation of the Liturgy of the Hours. With the proposed revisions, the overall structure of the office will remain unchanged, however it will employ a new English translation in light of the promulgation. This second edition will include psalms and canticles from the Revised Grail Psalter trans- lated by the monks of Conception Abbey, Missouri, and use a “sprung rhythm” pattern that facilitates communal singing. The Revised Grail Psalter is also known for its fidelity to the original Hebrew text of the psalms. Nearly three hundred office hymns, some of which are centuries old and have never been translated into English, will be appear in the new translation along with newly translated Gospel canticles, intercessions, antiphons for the psalms and canticles, and a new three-year Sunday cycle of antiphons for the Gospel canticles at Morning and Evening Prayer to match the cycle of the Sunday Gospel readings from the Lectionary for Mass. A separate translation project that the bishops have undertaken will eventually lead to a “liturgical Bible” based on the New American Bible, Revised Edition that will contain the sole 37, In 2017, Pope Francis returned authority to translation to bishops’ conferences with the document Magnum principium, which balances the demand for more literal translation with the importance that the text read well in the vernacular translation, GUIDE FOR CELEBRATING THE LITURGY OF TH! RSThe General instruction ofthe Liturgy of the Hours emphasizes the communal nature of this great prayer of the Church, translation of Scriptures used in all liturgical rituals, including the Liturgy of the Hours. The first paragraph of the General Instruction of the Liturgy of the Hours states: “Public and common prayer by the people of God is rightly considered to be among the primary duties of the Church.”** The new English transla- tion and subsequent promulgation of the Liturgy of the Hours, Second Edition, will be an important moment for the praying Church. Although it will likely be several years before we begin praying with this new translation, the time leading up to it will be a golden opportunity to offer catechesis on the Hours and to launch a reexamination of pastoral praxis with a renewed emphasis upon its communal nature. Hopefully, that will result in the Hours, especially Morning and Evening Prayer, becoming a regular part of the liturgical life of Catholic parishes, as envisioned by the Council Fathers in the Constitution on the Sacred Liturgy. If such a renewal is to occur, there must be a change in mindset by many who still consider the Liturgy of the Hours to be the private devotional prayer of the clergy and religious rather than “the voice of the Church, that is, of the whole mystical body publicly praising God.”® 38, GILOH, 1. 39. CSL, 99. The Theological and Historical Development of the Lituaol zation auorekim proverPreparing the Liturgy of the Hours he Liturgy of the Hours is the daily prayer ritual of Christians that | sanctifies and consecrates time and brings those who pray it deep into Christ’s death and Resurrection, the Paschal Mystery, the central and primary tenet of the Christian faith. The Liturgy of the Hours is both the prayer of Christ and the prayer of the Church. “The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical sea- son, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or froparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer.” Unfortunately, many Christians remain unaware of the spiritual trea- sures of the Liturgy of the Hours, despite the plea of the Fathers of the Second Vatican Council that “Pastors should see to it that the chief hours, especially vespers, are celebrated in common in church on Sundays and the more solemn feasts. And the laity, too, are encouraged to recite the divine office either with the priests, or among themselves, or even individually.” The Liturgy of the Hours sanctifies and consecrates time. The Preparation Team Celebrating the Liturgy of the Hours in a parish church, or other parochial setting, requires collaboration among the leaders of the parish, particularly the pastor, director of music, liturgical environment coordinator, other clergy, 1, Catechism of the Catholic Church (CCC), 1177, 2. CSL, 100.than the church nave. Celebrating the Hours during the week may be easier to schedule since there tend to be fewer daily Masses. While it is possible to combine Morning or Evening Prayer with Mass, doing so could lead to the blurring of the character of each liturgical celebra- tion. The Hours are a rich form of prayer that should be allowed its own iden- tity and space. The possibility of combining the office with Mass was primarily intended for monastic or religious communities. Some argue that the already somewhat overloaded Introductory Rites of Mass can become even more cumbersome when the psalmody, and other ritual elements of an Hour are added. In addition, when Mass and the Hours are combined, the hymn may be omitted and the concluding prayer from the Hour must be omitted, both of which help to set the tone for the Hour within their proper context of the time of day. When they are omitted, that context is not as obvious. Paragraphs 93 to 99 of the General Instruction of the Liturgy of the Hours set the parameters for the combination of the Hours with Mass. The psalmody is done during the Introductory Rites of Mass, after the Introduction and Hymn of Morning Prayer or Evening Prayer during the week or the entrance song, procession, and presider’s greeting, on Sundays and holydays. ‘The Scripture reading and responsory of Morning or Evening Prayer are omit- ted, as is the Penitential Act of Mass, and as the circumstances warrant, the Kyrie as well. If the Gloria is prescribed, it is sung or recited, followed by the Collect of Mass. The Liturgy of the Word continues as usual; however, the intercessions of Morning Prayer during the week may replace the daily form of the Universal Prayer. Immediately after Communion, the Gospel canticle with its antiphon is sung or recited followed by the Prayer after Communion, final bless- ing, and dismissal" On weekdays, when a daytime Hour is followed by Mass, Mass begins with the introductory verse and hymn for the Hour. On Sundays or holy days, Mass begins with the entrance song, procession, ‘When the Hours are joined to Mass, the psalmody takes the place of the Penitential Act and Kyrie. and presider’s greeting. The 91, GILOH, 94. Preparing the Liturgy of the Hours66 Penitential Act and the Kyrie are both omitted. ‘Ihe psalmody continues up to, but not including, the reading and responsory. The liturgy continues with the Gloria, if it is prescribed, and the Collect of Mass followed by the Liturgy of the Word. The usual dismissal for daytime prayer is omitted. When a daytime Hour or Evening Prayer follows Mass, the Mass is cele- brated in the usual way until the Concluding Rites. When the Prayer after Communion has been said, the psalmody begins. At the daytime Hour, the reading and responsory are omitted and the prayer from the Hour is said. Mass concludes with the blessing and dismissal. At Evening Prayer, after the psalmody the reading and responsory are omitted and the Canticle of Mary, with its antiphon, follows. The intercessions and the Lord’s Prayer are omit- ted since they were prayed during Mass. The concluding prayer of Evening Prayer is said followed by the blessing and dismissal of Mass. Because the Mass has its own cycle of readings, the Office of Readings is generally not combined with the celebration of Mass, except on Christmas Eve, when a combination of the two is suggested. The General Instruction of the Liturgy of the Hours does make a provision should the joining of the two be necessary but does not indicate when or why that necessity exists. It states that after the second reading and responsory from the Office of Readings, Mass begins with the Glory to God if prescribed, or the Collect of Mass.” While the two great Vigils of the Roman Rite, the Easter Vigil and Pentecost Vigil, are not part of the Office of Readings, per se, they both follow the same pattern suggested by the General Instruction of the Roman Missal, namely an extended Liturgy of the Word followed by the Gloria and Collect of Mass. If the Office of Readings is combined with another Hour, then the appropriate hymn for that Hour may be sung at the beginning. At the end of the Office of Readings, the prayer and conclusion are omitted, and the psalm- ody of the other Hour begins.”* It is clear that the task of combining the Liturgy of the Hours and the Eucharist is a difficult one. While there may be good reason to occasionally combine the two liturgies, each would usually be better celebrated in their own time and space. 92, GILOH, 97. 93, GILOH, 98. 94, GILOH, 99. GUIDE FOR CELEBRATING THE LITURGY OF TH!Orders of Blessing While the “General Introduction” to the Book of Blessings states that “some "°° it does not men- blessings may be joined with other liturgical celebrations, tion the Liturgy of the Hours at all. However, the Book of Blessings itself describes seven occasions when blessings might be done within the context of the Hours: + Orders for the Blessing of Pilgrims (chapter 8) «+ Order for the Blessing of Images for Public Veneration by the Faithful (chapter 36) + Order for the Blessing of an Advent Wreath (chapter 47) + Order for the Blessing of a Christmas Tree (chapter 49) + Order for the Blessing of Throats on the Memorial of Saint Blaise (chapter 51) + Order for the Blessing of Those Receiving Ecclesiastical Honors (chapter 68) «+ Order for the Installation of a Pastor (Appendix I) ‘There are two Orders for the Blessing of Pilgrims in the Book of Blessings, one upon the departure of the pilgrims and another either before or after their return. If the blessing takes place in the context of the Liturgy of the Hours, it takes place at the end, presumably in place of the concluding prayer of the Hour.* The Order for the Blessing of Images for Public Veneration by the Faithful is utilized if a new sacred image of our Lord, the Blessed Virgin Mary or one of the saints is exposed for public veneration for the first time. The rite is not used during Mass but may be done within a celebration of the Word or God or within Evening Prayer. It is curious that the rite does not suggest the possibility of Morning Prayer. Of all the orders of blessings in the Book of Blessings that could be done in the context of the Liturgy of the Hours, the notes given for the Order of Blessing Images gives the most details. It is appro- priate that it “takes place on a day requiring or permitting the evening prayer that celebrates the tile represented by the image.””” For example, if the image being blessed is a representation of the Assumption of the Blessed Virgin Mary, it would be appropriate to bless it on August 15. The ritual suggests 05, Book of Blessings (BB), 29. 96, BB, 593. 97, BB, 1262. Preparing the Liturgy of the Hours68 that Evening Prayer be celebrated in the usual way up to the reading, A lon- ger reading, from the Lectionary for Mass, associated with the image, should replace the reading of the office. The extended homily is then followed by silent reflection and then the singing of the responsory “or some other song of similar character.” ‘The Order for the Blessing of an Advent Wreath may be done at Mass, during a celebration of the Word of God, or Evening Prayer on the First Sunday of Advent. Interestingly though, the Book of Blessings elaborates how the blessing is carried out during Mass and during a celebration of the Word of God but is silent about what happens when it takes place during Evening Prayer. One of the two options for the Prayer of Blessing would take the place of the Concluding Prayer of Evening Prayer of the First Sunday of Advent. The first candle is lighted at the conclusion of the prayer. The Concluding Rite includes a statement about the light of Christ. When the minister is a priest or deacon, the following is used: “May the light of Christ lead you to the joy of his kingdom, now and forever.*” When a lay minister leads the ritual, he or she say asks: “May the light of Christ entrust us to the joy of his kingdom, now and forever.”® It would be most appropriate to celebrate this blessing on Saturday Evening, using Sunday Evening Prayer I. Ifa Saturday Evening Vigil Mass is celebrated before Evening Prayer, it would be awkward. to have the wreath remain unblessed and the first candle unlit for Mass. At Christmas Time, the Order for the Blessing of a Christmas Tree can. be celebrated during Morning or Evening Prayer. The days in the latter part of Advent associated with the O Antiphons (December 17 to 23) would be appropriate for a blessing, as would Christmas Eve or Day. The blessing in this context takes place after the Gospel canticle. The intercessions and Prayer of Blessing replace the intercessions and concluding prayer of the assigned Hour." The lights of the tree are lit after the Prayer of Blessing. While the ritual gives the option of Blessing a Christmas Tree during the Liturgy of the Hours, the blessing of a Christmas Manger or Nativity Scene, which precedes it in the Book of Blessings, is not given the same privilege: “The blessing may be given during a celebration of the word of God, during Mass, or even 98, BB, 1534, 9, BB, 1535. 100. BB, 1572. GUIDE FOR CELEBRATING THE LITURGY OF 7during another service, that is, a carol service.”"” The fact that the ritual doesn’t mention the Liturgy of the Hours as an option is curious. The Order for the Blessing of Throats on the Memorial of St. Blaise is used on February 3. When the blessing is celebrated at Morning Prayer or Evening Prayer, it is given after the reading, responsory, and homily and before the Gospel canticle. ‘The blessing may be given by priests or deacons, who make the Sign of the Cross over the person receiving the blessing, or by a layperson, who omits the signing of the cross."*? The blessing may include touching the throat with two crossed (unlit) candles that were blessed the day before on the Feast of the Presentation of the Lord.’ ‘The Order for the Blessing of Those Receiving Ecclesiastical Honors is used when priests have been named as members of the papal household or when lay people have been granted papal honors. If this blessing takes place within Morning or Evening Prayer, the presentation and conferral of the honor takes place after the reading, responsory, and homily. The interces- sions take the place of those from the office. The prayer of blessing follows the Lord’s Prayer, replacing the concluding prayer from the office. The cele- bration concludes with the appointed blessing. ‘The ritual makes a point of stating that this order may be used by a bishop or a priest delegated by him.'"" ‘The Order for the Installation of a Pastor is listed in the appendix to the Book of Blessings. While the order mentions specific details about the celebra- tion when it takes place during Mass and during a celebration of the Word of God, it is silent about anything related to the Liturgy of the Hours, except for mentioning that it can be done in the context or Morning or Evening Prayer.'® This is unfortunate since there are several parts of this ritual includ- ing presentations by various parish leadership groups. Also, the order of the ritual changes depending on whether the bishop is presiding or if another priest presides. The Book of Blessings is not clear about how one should pro- ceed with this installation taking place during the Liturgy of the Hours. Paraliturgies While it is possible to combine the Liturgy of the Hours with other non- liturgical prayer celebrations, commonly referred to as paraliturgies, it is 101. BB, 1542. 102. BB, 1626. 103. BB, 1627. 104. BB, 1945-1946. 105, BB, 2012. Preparing the Liturgy of the Hours 6970 Itis possible to integrate the celebration of the Hours with other paraliturgies, such as Taizé prayer. necessary to exercise caution here. While the desire to expose the parish community to the Hours is commendable and laudable, the desired effect can sometimes be weakened when too many components are added on. Lessons and Carols during Advent, for instance, is a popular service that utilizes readings from Scripture and music to help assemblies celebrate the Advent season. While some elements of Evening Prayer, such as the Service of Light, the Canticle of Mary, the Intercessions or even the Concluding Prayer, might enhance Lessons and Carols, combining the two forms of prayer would unduly lengthen the service and, more importantly, add an extended word service (Lessons and Carols) to what is intended to be an offering of praise (Liturgy of the Hours). In essence, each form of prayer needs its own time and space to be effective. The Liturgical Year ‘The liturgical year unfolds over the course of two different cycles that often intersect. Knowing how to properly navigate the liturgical calendar as its temporal and sanctoral cycles unfold is a daunting yet important task in learning to pray the Liturgy of the Hours. The temporal cycle relates to the various seasons and moveable feasts of the liturgical year (Advent, Christmas Time, Ordinary Time, Lent, Sacred Paschal Triduum, and Easter Time). GUIDE FOR CELEBRATING LITURGY OF THE HOURS